This action might not be possible to undo. Are you sure you want to continue?
Given by the 12th Kenting Tai Situpa at Palpung Sherabling, December 2004. Transcribed by Chang Chin & Changchub Saldon
From today on, I will be teaching the Maha Mudra. Maha Mudra for practice, not for intellectual understanding only. Maha Mudra for practice. Particular text that I am using to teach you the Maha Mudra practice is the text called Chagchen Ngedon Gyatso. It translates as Maha Mudra Ocean of Certainty. The text is compiled by the ninth Gyalwa Karmapa, His Holiness Gyalwa Karmapa, the ninth reincarnation. He did not write it but he compiled it from all the practices of Maha Mudra, that was there already, which came to him, which he had received and practiced and which had the unbroken lineage of transmission up to him. To continue this, he put this text in such way that the future followers, which mean us, will be able to practice step by step. The particular text starts with first teaching chapter and first practice chapter, which is precious human life. The text ends with last teaching chapter, which is chapter 98. But when it comes to the practice, the practice chapter 45th. I was requested by Very Venerable Thutop Rinpoche to conduct this teaching here in Palpung Sherab Ling Monastery. And I with honor accepted his request and today I start the teaching. It is honor for me for a very simple reason, because the teaching of Maha Mudra is the all-encompassing teaching of Lord Buddha--Theravada, Mahayana, Vajrayana. The essence of all of it is taught in Maha Mudra, all taught as Maha Mudra, and practiced as Maha Mudra. I wanted to make it very clear that from the 45th practice chapter, then it cannot be taught as a course. It cannot be scheduled, because it depends on individual person's realization. Therefore we cannot teach further than 45 th practice chapter as an organized practice. I make it very clear and precise. Emphasize to all of you this is a practice teaching, because I received it as a practice teaching, therefore I will only give it as a practice teaching. I received the reading transmission and some very important essential transmission from my supreme Vajradhara, His Holiness the 16 th Gyalwa Karmapa. And then I received the detailed transmission of the practice of the Maha Mudra Ocean of Certainty from my very precious, dear guru, late, Very Venerable Salje Rinpoche. He received the teaching from 16 th Gyalwa Karmapa as well as 11 th Tai Situ. But the detailed instructions he received from Palpung Khyntse Rinpoche. And Palpung Khyntse Rinpoche received the transmission, the full transmission from 15 th Gyalwa Karmapa, Khakhyab Dorje. So this
lineage is very precious, like all the other lineages, of course. And this is alive, this is living lineage, like all the other living lineage. I said it is for the practice because Maha Mudra is everything. Even you learn how to walk as a little baby, that is also Maha Mudra. And even you learn how to talk, that is also Maha Mudra. Even you learn how to think clearly, that is also Maha Mudra. Everything is Maha Mudra. But the difference between that kind of Maha Mudra and the practice of Maha Mudra Ocean of Certainty is Maha Mudra Ocean of Certainty is for the enlightenment, enlightenment for the benefit of all sentient beings to attain enlightenment. Therefore, there is nothing which is not part of Maha Mudra. You wanted to learn to get a job. You wanted to learn to get a PhD degree. You wanted to learn so that you would have worldly glory. There is many many many who can help you for these. And I am giving the transmission of Maha Mudra to all of you, doing my best as my masters taught me by doing their best. I am very far away from Buddhahood, very far away. But I definitely received the transmission and blessing of my beloved gurus. I try my best to uphold their honor, up to today. No matter what happens, and no matter who says what. And I committed to do so unless I go mad. If I go mad, I have no control and I don't know what to do. I don't have any feeling or any sign that I am going mad. So I will be here for some time. But life after life, I wish to be part of this great teaching. And life after life, I wish to uphold the great honor and great Samaya of the Maha Mudra. So it will be similar to you as well. I believe that, therefore I accept to teach. Many of you I know personally for past some time, and I think you will be. But many of you I don't know that well. But I know Thutop Rinpoche, who brought you here, so I trust him because he trusts you. I'm serious. So I made lots of jokes. That is my habit. Sometimes good, sometimes a little too much. But it makes me feel happy. Even worst thing happened to me, I think I can have a good laugh at it. I think so. But when it really happened, I don't know. I have to pray that it would not happen. Then if it happened, I have to wait and see. So many little little pathetic things happened, I managed to laugh at it, up to today. Now Maha Mudra is not here to play with. And Maha Mudra is not here for sale. And Maha Mudra is not here for a rent. Maha Mudra is here for practice. I have said it, so now it is up to you. Don't tell me I didn't say. I am not asking you for anything. I am not asking you for anything. I am asking you a very simple thing. You came here to learn Maha Mudra, then you uphold it and by practicing it, that's all. I am quite sure all of you know a lot about Maha Mudra, otherwise you wouldn't be here. But some of you, not a lot, but few pieces of puzzles are missing, I like to fill them up for you. Now listen very carefully. Every sentient being is equal to Buddha in their essence ultimately. But relatively it depends on the individual realization of that. Everything is equally sacred as the environment of Buddha, the manifestation of Buddha. But it depends to the perceiver of the things whether it is or it is not, now. In Maha Mudra, there is no ultimate negativity. There is no ultimate evilness. There is no ultimate badness. Ultimately, everything and everyone is perfect. Relatively, I don't have to tell you. There is good thing, there is bad thing, there is evil thing, there is wonderful thing,
there is kind thing, there is cool thing, so on and so forth. I don't have time to talk about them, too much to talk about. So I think each one of you knows much more than I do. The relative. I personally don't know whether I have blessing or not, that's for you to perceive. But I can tell you one thing, the lineage of Maha Mudra has blessing, and limitless blessing. More than 2500 years ago, Prince Siddhattha became Buddha Sakyamuni because of the blessing of Maha Mudra. Before that on this earth, six Buddhas, six individuals became Buddha because of the blessing of Maha Mudra. And out of the seven, four of them, part of the thousand Buddha. From the fifth Buddha, Lord Maitreya, who is going to be enlightened about two million years from now. And there will be thousand Buddhas attaining enlightenment on this earth before the destruction of the earth by the sun. So all of them will be enlightened because the blessing of the Maha Mudra. And In between each one of these Buddhas, there will be countless sentient being will attain Buddhahood as the influence of the teaching by each of those Buddhas. That is by the blessing of the Maha Mudra. In the past, everybody is calling their place is the center of the universe. Every religion, every community, every civilization describes their place and themselves as the best of all and center of everything and center of the universe. Regardless of their intention, whether it is out of wisdom, or whether it is out of ignorance, doesn't matter. It is true. You cannot find center of the universe except where you are. Otherwise, you will have to find the end of universe, too. There is no end of universe, therefore there is no center of universe. And space is filled with countless universes. Sky has no end. Space has no end. Therefore it doesn't have center neither. So every universe is the center of all universes. Now that is Maha Mudra as well. And you can't find Buddha anywhere, truly, except inside you. True temple of Buddha is you. When you realize who you truly are, not because you become crazy. Not because you have a delusion, not because you become hallucinated. But if you truly realize and recognize your essence, then that is the Buddha. Of course, I am telling you this because I know your mind is clear. I believe, I believe, I don't know. I believe. Otherwise, I have interesting experiences. I know some people go into retreat, and they said they will not come out for ten years. After one week, they showed up. They said: I am enlightened. You tied them down to their bed, still they insisted they are enlightened. And I can laugh at it, because after sometime, they got well. Doing well right now. So this way that is not enlightenment. You have to be truly enlightened. Now, in order to reach the true enlightenment, that is only through meditation, only . I can tell you only through meditation. You cannot just study and become Buddha. No. You only work and do things and become Buddha, no. And you research and research and research and become Buddha, no. And you build machines so you put somebody in and come out as a Buddha , no . You operate on somebody's brain and then wake up as a Buddha, no. And you give somebody something to drink and knock them out and wake up as a Buddha, no. And you hire the best lawyer and win the case and become Buddha, no. And you make everybody to call you Buddha and then everyone calls you Buddha,
you become Buddha, no. You have to become Buddha by recognizing and realizing ultimate essence of you, which is ultimate essence of everything as it is. By yourself, non-dualistic, go beyond who is recognizing what and how and about whom. All answers are in you, in your essence. When we get questions such as, "Does tree have mind ?" I don't know trees have mind or not. I cannot talk to tree, I don't how to talk to tree. There is people who hug trees, there is people who talk to trees . There is. I respect them. They are nice people. But I am not one of them. Especially, if I hug one of my trees, all of my clothes will be greened. They have saps that you cannot wash. Even you send your clothes to the best dry cleaner, it will still, cannot be washed. It will still, cannot be washed. I dare not hug my trees. But I can tell you one thing, that is, every tree, every rock, every handful of dirt is part of us. Because of that, we see it. We perceive it. We have mind, we know. So therefore, if you say, "Does tree have mind or not ?" I t's like asking "Does my finger have mind or not?" "Does my hair have mind or not ?" b ecause they are part of us. When I give refuge to people, when I cut their hair, I am very careful. I just cut few strips from the top, because if I cut carelessly then they will be very upset for sometime. And same thing, if you have problem with your best jacket, you will be upset. The hair doesn't have mind, it doesn't urt when you cut. But it is part of you therefore you take lots of care, put in this way. Your cloth es doesn't have mind, but it is part of you, so you wear this kind, that kind. Same thing with your house, same thing with trees, same thing with plant. Everything is part of everyone . So no problem to say they have mind. No problem. This is a big dream, a long dream lasts for maybe 50, 60, 70, 80, 90 years. Most people wakes up when they are about 80 and 90. I am not talking about they die, even they live . Those of us who are still dreaming think they are senile. T hey are talking funny. But it's a natural process of showing up the truth. So I ask you a question that you don't have to answer certainly . When in your shortest dream, which lasts about 4, 5, 6, 7 hours. You are in a beautiful countryside, with lots of horses, lots of cows, lots of trees, lots of birds flying in the sky, and lots of trees. Does these trees have mind? Difference between that tree and this tree is only the time. No difference whatsoever. I am not talking ultimate, even relatively, no difference whatsoever. And somebody have something in their brain, we call them crazy. They see these pillars walking, talking to each other and some of them even after them . T hey see the floor is getting up and walk around . T hey see the roof disappear. And in the coldest winter, they feel sunburned. And hottest summer they feel freezing cold. We call them crazy. But that is the way the ir brain works, it's different from ours. Some connections are short-circuited. Some connections are broken. So we call it crazy because we are majority. If we are minority, they would call us crazy. And they will lock us up, I guarantee you. So it is like that. Samsara is like that. So Maha Mudra is to help all of us to realize the ultimate truth through the relative truth. And relative truth is the relative truth of the ultimate truth. Ultimate truth is the ultimate truth of the relative truth. Now this way, Maha Mudra. Although it is part of Vajrayana Buddhism, i t is actually far beyond any title, any label. Buddha Sakyamuni talked not only in tantra, and even in sutra. Buddha Sakyamuni in sutra he said, every moment,
the Buddha of their place will be that kind of being. You get the difference? Human race. our planet earth. But Buddhism has everything to do with it. Ultimate and relative in harmony. That is Maha Mudra. Everything is masterpiece of the ultimate essence.K. movement. If their Buddha manifest here. whether we have yellow hair here." Mudra" has many meanings. ism. So when you land down on the planet earth and look around. we will hear in our language. but if the earth is much. So do they speak English? Do they speak Sanskrit? The sentient beings who reach Buddhahood are million light years away from here right now. "Buddha" is Sanskrit. much bigger. How it appears and what it truly is in harmony. or mighty lion or might y tiger. Waving moon. Now this means : are they Buddhist? Buddhist. You know. it means the great seal. not other way around. Some of them are so dark. it would be perfect for them. And Smile. or mighty eagle. We have more than two arms. So I think I have said a lot. and countless universe in the endless space. T herefore there is no reason for us to have our shoulders lower. So Buddh. curly hair there. great gesture. But how can we be so presumptuous that all the human beings in all the universe just look like us. because there is no reason to be timid and coward ly because we are perfect. so our kind of eye doesn't work. much. if we are more than eight feet tall. I am not talking about that. I am not talking about Tibetans are perfect. the sentient beings. great manifestation. human beings will be totally different. Another meaning is seal. small nose doesn't matter. but Buddhism that we know has everything to do with it. Buddhism is a very strange mixture of language. . each one of us. we are all perfect ultimately. big nose.countless sentient beings attain Buddhahood in the endless universe. I am not talking about. Shoulders up. we are odd. odd. you know. Another meaning is harmony. If Prince Siddhattha manifest there. If we are four and half feet shorter. when I say we I don't mean Tibetans. "ism" is English. So all put together. But it will be perfect for them. we are odd. O. You know like moon up not down. Now I have to land somewhere. much bigger than ours. Maha Mudra describes that. we are perfect. If their Buddha manifest here. And the requirement and the environmental process there. There is no reason to be like that. we can stand tall. So it has nothing to do with the Buddhism that we know. big smile on your fac e. the planet is much. Buddhism. great harmony. Do they speak English? Do they speak Sanskrit? It has nothing to do with Buddhism. you know. then people will look totally different. But if Prince Siddhattha manifest there. And we have more than two eyes. so that now you have to get it. very odd. average is O. it would be perfect for us. they will not look like us . much. every relative manifestation bears the signature of the ultimate essence. We stand like a mighty dragon. so they cannot have our kind of eyes.K. So average. One meaning is gesture. "Maha" means great. odd too. brown hair there. We. they will hear the teachings in their language. I am not scientist. black hair there. You know I am talking. It has less gravity pull than ours. What it sounds and what it means in harmony. just as Prince Siddhattha was perfect for us. is mixture. Everything and everyone is sacred and perfect ultimately. So that way. Some of those universes can be so bright. each one of us. So does the language. evolutionary process there.
then it will be gone. My doctors tell me. precisely about Maha Mudra. That is our self. So now. the highest tantra. It doesn't mean that. So we do our best to take good care of it. If we have done lots and lots of nice things. So eight major lineages of Tibetan Buddhism are: Nyingma. Nothing can destroy it. and live as long as we can. People make such a big deal about immortality. And after Tsongkhapa is Gelu g pa. Nyingma. So why we have to look for immortality ? We are all immortal. 80. And taking very good care of it. Because when we are the essence of the roof. from Khedrub Kyungpo Naljor of Shang. aches here. please. In Vajrayana Buddhism. Mar p a Kagyu. now Nyingma. it is not the essence of Vinaya. The third is Lamdre. B ut our Buddha nature. Something likes that. forget about the venom. One million atom bombs put together cannot destroy our Buddha nature. But out of the eight major lineage of Vajrayana Buddhism of Tibet . first is Nyingma. In Vajrayana Buddhism. 70. Each one of us sentient beings. I am not the best example. That is the second. that we have precious human life. one. it was Lamdre. I am not the best example. from Marpa Lotsawa . And all of these eight major lineages have some aspect of terminology and description about Maha Mudra. it is not the essence of Uppa tantra.esteem. 90 years. So that is Marpa Kagyu and Shangpa Kagyu. In Buddhism. When the time comes. That is our confidence. But it does not mean it is not the essence of Kriya tantra. try everything that you know. but our mind is timeless. Shangpa Kagyu. I personally know we are all immort al. Nothing. Then we have to whisper to our doctor. Then Mar p a Kagyu. Then after that. then it comes down to Buddhism. that means you are the essence of all the floor including the basement and the foundation. each one of us is better than the best that we can ever imagine. go happily because we know we will come back. please. Nothing can corrupt our ultimate essence. So the essence of the all levels of Anuttarayoga tantra is Maha Mudra.or in India we have cobra. or it is not the essence of sutra. Our body will be finished. remember sentient beings. then Shi Che. and second is Kadampa . The Shangpa Kagyu. that is relative truth. then it is Sakyapa. Shi Che is Phadampa . Not the venom. We'll never lose it. Until the great temple in Dsang Sakya is built. Anuttarayoga tantra. Lamdre. we stand because we are perfect in our essence. aches there. All of them. Like a mighty cobra. Something likes that. We should take good care of it. When this body becomes bad and doesn't work anymore. you will never become nothing. it is not the essence of Abhidharma. when we land down. And we are immortal. But it is guaranteed that as long as we are in this body. We should try our best to live as long as possible. you know. And we will have a new body . in Tibetan Vajrayana Buddhism. nothing can corrupt it. Even everybody say you are nothing. What's wrong with that. we will come back better. so that I can get well and live another one year so that I can finish my four foundations. And if we have done our best. there are eight major lineages. very clearly. after great temple in Dsang Sakya is built. then I think we have no reason to be afraid . You are everything. nothing. then two of them emphasize very. Kadampa until Tsongkhapa is Kadampa . Kadam. Our flesh and blood body might last 60.
it is described as "lam kyer nam s o m" . then he became Buddha Sakyamuni. All others also have Maha Mudra in their teaching. that is Marpa Kagyu. But lineage is something that we have to have we cannot just revive it. and great union. on the branch. You have it. And plus many other masters. Dombi Heruka .Sangye. So root is six yogas of Niguma. The Tumo means. Now with this. Dharikapa. The Shangpa Kagyu's teaching is described with an example of a tree. enlightened Mahasiddi of India. Vajrayogini aspect. they call it Nyingma. The Khedrub Kyungpo Naljor received transmission from his great female master. And Chot lineage is there. Tilopa transmitted to Naropa. clear light. but it does not become one of the school yet. great unity. Machik Labkye Dolma. the Maha Mudra is the main teaching. And according to the limitation of the receiver. I think you have the basics of the Maha Mudra. Never mind. the great master Tilopa. The Mar p a Kagyu. then one of them is Maha Mudra. So the Niguma and Sukhasiddhe. But even you don't have it. For us. Of course. Dombi Heruka . Sakya. Tilopa has received from his great masters. such as Dombi Heruka etc. The white Khachotma and red Khachotma are like flower s. The seventh is jor druk. And then the fruit is Chimay. etc. So these four main lineage transmissions. Superficially. accurate. Buddha's teaching is not repeating somebody's word. for example. and now there is people call it "chot". so that we revived. Chimay means no death. Now jho nang pa is also reviving. So out of eight lineages of Vajrayana Buddhism of Tibet . These are the eight major lineages of Vajrayana Buddhism. that one. Never miss. And now they have also called it "Ugen pa". another one is great union. you can read history. etc. Naropa is also India Maha Siddha. then two. And of course. you don't need to have reading transmission exactly. Dharikapa. In Tibetan. is described as Khachotma. from them. Guhyepa. very good. Then Shangpa Kagyu lineage is continued and further flourished. Buddha's teaching is the manifestation of the limitless primordial wisdom. The trunk is the Maha Mudra. You can read it in Tilopa's life story. and Naropa transmitted Marpa Lotsawa. Chukmay means no mistake. etc. people describes it as fire. Gelu g . The branch is the three practices which make everything as a path. "lam kyer nam s o m". he received all the transmission. describes as "lam kyer nam s o m". Out of which four are the main functioning. And these teachings are described with an example of a tree. Yogini or Ginahamo. the branch. And the eighth is dorje nyen drub. Chukmay. which transform everything as a path. And the flower . Now when it comes to the Shangpa Kagyu. So Shangpa Kagyu and jho nang pa have lineage. one of them is known as tumo. So on and so forth. So now they have called it "jho nang pa". he manifested teaching. And now the Maha Mudra being the essence of Lord Buddha's teaching. So this lineages that is continued from them. or never miss. the Vajravarahi . his main master. he manifested Dharma. And his main masters through their transmission. in that the Maha Mudra is one aspect of the main lineage of transmission. this I have to tell you briefly. After the enlightenment of Prince Siddhattha. Kagyu. no mistake. tumo. Another one is clear light. Then after Tilopa. And after he became Buddha Sakyamuni. In Tibetan. Maha Mudra. Buddha's teaching is not his idea. When Buddha . he has many great masters. then Buddha's teaching manifests. To read history. similar.
My zung is terrible sometimes very embarrassing. because I know many people and I don't remember their names. It is very clear to us how Buddha's teaching manifest. But it's not true. I mean he manifest in Sambhogakaya. We call it zung . First everybody has to have something very. All of these Bodhisattvas and Arhats . very dualistic to the point. when they receive teachings. I must tell you I kind of like it. such as Prajnaparamita sutra. appreciate it. It's not terribly wrong. They think that way. But there is also positive side to it. it's ok. about emptiness. pleasant manifestation. So how do you say? Sort of progressive. which is outcome of his original aspiration. then you have to have the sharpest knife.manifests teaching. my anger. and put it onto paper. My mind is quite empty. my attachment. my friend. But it's O. how do you say. So after Buddha's Pari nirvana. look at it. Then that square thing they can take home. guard it. wrap it with cloth. but it's not terribly wrong. then his teachings were put on papers. Now once that job is done. progressive thinker. then you will be holding on to me. It's not accurate. Buddha manifests in numerous manifestations. that way Buddha manifests. you have to manifest to the beginners. very precious and hold on to it. little bit. create a new way of thinking. very. And I know them very well. Because if you don't have that square nice thing. Some of my very good friends. When he took the Bodhicitta. then later manifested sutras. but sometimes I don't remember where they came from. it's ok. again clean it. put it on the head. They are not convinced. that square is nothing. Don't have to make notes. does not need translator. Buddhist professors. it goes into them like recording. it manifested to the beginners. what is there already. All of these manifest. It is the first thing. Beginning. clean it. square right there. And ittle bit like going against what is there already. my enemy. You know. Nirmanakaya. Buddha's manifestation is not limited to one good smiling. Now when you have this . And I tried to tell them from the Maha Mudra point of view. all these things. oral and all kind of environmental manifestation. Whatever benefits beings. physical. manifested first for the beginners. you know. many of them. very intelligent. the best cloth and keep it very. They sincerely believe that and we discuss . and through their zung able to repeat Buddha's teaching. about compassion. No. Anyway. say. right? So four noble truths. Buddha's teaching is spontaneous manifestation of the primordial wisdom. they describe Buddha as a very intelligent. It has no limitation. they all came together. then at the beginning. Zung. Makes them happy. Intelligent progressive thinker and who somehow make a new thought. he said I wish to reach Buddhahood for the benefit of all sentient beings to liberate them to Buddhahood. he manifest in the form of Mandala. He manifest in the form of teaching. When someone gets offended.K. So when he reached the Buddahood. he manifest in Dharmakaya. then I don't like it. So when Buddha manifested the Dharma. so going against it. So it's ok. l imitless manifestation. that is what happens. And when Buddha's disciples. my jealousy.
And also I have a lot of attachment for my lineage. then in 100 life times. I am very happy with the way it is. you want it to do all kinds of things. all those things somewhere disappear temporarily. But loving kindness. I don't like to eat the food that I don't like for so many times. very happy. at least I have to do much as Milarepa did. So if that is not there. joy. loving kindness. But if you don't get that undone. I am very happy. Bodhicitta means I wish to reach Buddhahood for the benefit of all sentient beings to reach Buddhahood. I have my fair share of attachment and clinging. I have it. But that is maybe after a few hundred life times. and I think I have to then I have to force myself. Then where do you end up? You know everything is empty. this is very bad problem. it is positive attachment. I tell you. But somehow. Bodhicitta. Then what happen? You know. and you might do things for protecting that precious square thing. And this square sacred thing. Two time ok. and you know everything is nothing. No clinging. So no Bodhicitta. Impartiality is like glass. compassion. you know. I have to overcome that also. It will be only 100 life times for me to become Buddha. No attachment. You will guard that square thing. right? Everything is nothing. Loving kindness is like steel. And I don't like to exercise. I don't have clinging. countless. I know. is little bit misunderstood by many people these days. But Bodhicitta. 1% more happier. I will be 1% better. each life time. very. In 100 life times I become Buddha. cement. you get very offended. So of course Bodhicitta in practice through compassion. So for me to become Buddha. one has to recognize that. I am not saying I don't have attachment.square thing. It is very ambitious. If I improve in this life by 1%. just plain compassion does not mean Bodhicitta. I would be very. Everything is emptiness. so no problem. I have. You guys can not be that dumb. it will drive me mad. If I don't have. If anybody touches it you will kill that person. I have a washing machine. right? I am not complaining. glass and steel. But then I have to have what I like. and we got it here so far. somehow somewhere there he taught about the Bodhicitta. 1% more everything.the emptiness. impartiality. you know. On top of that. because Bodhicitta is a little bit politicized sometimes. Don't have to. because you cannot build a temple without wood. then you get. And my doctor tells me and helps me to overcome my attachment. So when its job has done. So then Buddha taught the second aspect . Compassion is like cement. together with that. the teaching manifested spontaneously there was about the Bodhicitta. One time ok. That is Bodhicitta. So emptiness. you know. more positive. at least that much. But if I become Buddha. So up to today. Three time ok. Guru Rinpoche did. I am doing my best. and then no Bodhicitta. the positive attachment becomes negative attachment. And I don't like dirty clothes. You know what I mean. Joy is like wood. So I think will be very happy. it has to be dismantled. you know. countless. times of countless life times. very. Bodhicitta is like a temple. Marpa did. Anybody goes near it. you know. So therefore. And if anybody disrespects it. 1% more wisdom. You know. each one of us live countless. all of them are . I think I have to. of course. and Buddha Sakyamuni did. Then he taught.
astronomy. and undescriable. medicine. uncorruptable. So limitless potential is fully manifesting with its ultimate essence. All of these great masters of India who attained enlightenment to the Vajrayana practice but started from the Theravada practice. enlightened. unconditional loving kindness. And now starting from this afternoon. So essence of all of their teachings put together. now what you need is transformation. including mathematics. that essence manifests. So it is all Maha Mudra. If it is not Maha Mudra. So put altogether 84 thousand. For the sentient beings from highest heaven to lowest hell. So each one of them will become one solid little square thing somebody holds so precious. outside the city life. unconditional joy. you have compassion to all. and 21 thousand for all together. and steel. Bodhicitta means unconditional compassion. So when that happens. There will be 84 thousand religions. third turning of the wheel. which is none of their business. Everything. is to spend two hours everyday practicing Maha Mudra what you are going to learn. And you know you have to practice. but it is limitless until they all are enlightened. glass will be the same. we call that reach the Buddhahood. It's in there. 21 thousand for ignorance. and psychology. So all of this is possible because of the Maha Mudra. wood. Only one thing I am requesting all of you. So the second turning of the wheel. but it is not. I want to make this very clear to you so that you know what you are getting involved to. because Buddha taught 21 thousand various methods and teachings to overcome attachment. has compassion to his baby. Even the wolf who eats everything has compassion to her baby. or factory will be making something. So this way all teaching of Buddha. You can even build a factory with it. learned masters like Nagarjuna of India. step by step. wood. You can build a hotel with cement. and glass. And the Ninth Gyalwa Karmapa put it together in order. The sacred image of Buddha has to manifest from it. And that is not limited to food. So the cement. So all the 84 Mahasiddas of India and the 8 great. So that is what you are going to learn. from the most basic to the highest is all manifestation of the ultimate. steel and glass.not necessarily the Bodhicitta. clothes or health. 21 thousand for anger. All of us are big lump of rock. they watch television five hours a day. Most of time causing lots of stress and . And undeveloped society. Everything is in there. No more than that. Basic Buddhism will be 84 thousand different religions. limitless wisdom of the Buddha. We can also manifest monster out of the big lump of rock. So even a snake who has venom that can kill you in 5 minutes. I am going to teach you the practice of it. You know. unconditional impartiality for the enlightenment of all sentient beings. and also all of the female enlightened masters of the India . Talking about everybody. So once you have all of these. I better not say. You have to transform from how you appear to what you really are. and factory will be making food. average person gossips every day five hours. of the most basic. Because average people in developed country and in city life. I am talking about Buddha Sakyamuni. then the Buddhism may be two thousand different. It's in there. You have to. There are 20 of them. who never bite the baby. And the essence of all their teaching and practice put together. and wood have to transform into the sacred temple. science. steel. Buddha taught all about these. But cement. So now the last aspect of Lord Buddha's teaching is tantra. It sounds a lot. nondualistic. So potential is limitless.
This I will discuss with Rinpoche and he will make the schedule that fits with your schedule also. But it's not 100% correct. you know? Dharma has to fit with your schedule. It is absolute divine holiday. every minute. And my limited knowledge of English. of course. This is other way around. You have 22 hours. has to be taken into consideration. O. more profound wisdom from within so that is Jogom. I tell you. you think. I use the word contemplation because there is slight difference between meditation and contemplation. after little while you will enjoy it. you go through. take out two hours for the practice of Maha Mudra. I will take it as an excuse. And I can almost guarantee you.problems. But I don't think so. I think it is quite appropriate. Chedpa means you analyze. That is the best speech: silence. You contemplate. like knee problem. One day has 24 hours. That has to be adjusted. Just get disciplined. you know. And another aspect of mediation is Jogom. Little bit over one year. fanatics. So next year's time will not be exactly the same as this year. You are not talking to anybody. how many hours you are sleeping. but not so much. you know. Everybody looks very fit. So if you say you have problems. And try to develop or awaken the deeper.K. But now. but practice two hours. But some of you might really have a problem. Not so boring. or hand problem. or something. I respect that. and so that way little bit more. Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 1 and Practice Chapter 1 Precious human life is the first contemplation. There is plenty of extra time. We are not fanatics. Everything is perfect can be boring. We are serious. If you practice two hours everyday. you have average good physical health. And very good for speech. Little bit over one year. dedicated practitioner. I say that because I enjoy it. December 2004. Good for mind. There is nothing like a retreat. In Tibetan language we call this Chedgom. contemplation. How many hours you are working. good for body. then that is. Because I calculate everything. Just get organized. See you afternoon. And there you are not analyzing. Precious Human Life Contemplation Given by the 12th Kenting Tai Situpa at Palpung Sherabling. . Dharma has to fit in your schedule. But a little bit of incorrectness is sometimes entertaining. in 21st century. sincere. you can gossip three hours. so Jogpa. Most of you are more fit than me. and you confirm . But if some of you have real. most of you.? So this is for the morning. You try to maintain one particular state of being and try to go deeper. So that kind of meditation is called Chedgom . not one and half year. That way practice like prostration might be difficult. true physical problem. I respect that. I think. you know. because you are more fit than me. Your schedule has to fit with Dharma. Chedgom means. Now this is very interesting. blind. So it's acceptable. then you will be able to complete the teaching that I am going to teach this time in one year. So still you can watch television three hours. All the good things that happen in the world also comes from talking and all the bad things that happen in the world also comes from talking. But we are not unreasonable.
They don't fight for fun. that's good. not thinking about something. And we will protect all human life and we respect all human life . When they hatch them . our live will be born and we will just die. But I am not one hundred percent sure what is the English word equivalent. And become a little more liked and appreciated by all of them. They cannot think of good things. of course. they fight to survive. I will describe it as a dreadful human life. to make a little more comfortable to our children. you know. but they cannot think of bad things either. our family. so that is Jogom. and all of the human life. if we are born as a human being. Now. but we have no aspiration. So it is like that. then that is a little bit more than just human. Because we are more intelligent. and being more beneficial and productive for yourself and for others. good family men. the precious human life it means that the life that we have as a human being is a precious human life. they fly out and they feed them. We are more intelligent than sheep. So for example. using that human life for doing dreadful things. but that doing something is for oneself. Then that way. sheep. but it is not precious human life for development of wisdom. So I think that is more close to meditation. I don't know exactly how to describe it. and talk. and talk. It is not precious human life for enlightenment. But this is not the precious human life that we are talking about. Dreadful. you know? I give you a very simple example: human beings are supposed to be intelligent. . there is all kind of human lives. So that is dreadful human life. and walk around. But then this dreadful human life is now using that intelligence. then it is depend on the eighteen qualities. And that they take pretty good care of them. and for one's friends . One has some kind of aspiration to do something . just human. So when we don't have the eighteen qualities. We are born to eat. and for one's family. and our friends. But just as a working title. and sleep. so we call it "Milutsampowa". We are more intelligent than chicken. all of that.So it not analyzing. Then another kind of human life is. We are more intelligent than pig . And we just eat. good mother. our life is precious human life . And so you wanted to do something. So that way it is precious. But it is not going to lead you to ultimate realization of Buddhahood. but it is good. It is just like all the good birds on the trees. we are more intelligent than any animal. And then little bit more than that is doing things. or not analyzing something.eighteen particular qualities. good father. because that's my language. If they survive. and digest. greater realization. and then talk and do things. For example. our parents. then we are more able to do more dreadful things than animals and others who are less intelligent ever can think of. and we don't do anything with it. is precious because they are our kind. and walk around. dreadful. If they fight. far as being precious is concerned. because it is completed with eighteen qualities . and go to sleep and wake up and eat again. not precious human life . they take care of their eggs . and again sleep and eat. But precious by definition of its outcome then that and its productiveness. so that is just human. and walk around. so it is nice. They don't fight for other reasons. and you don't want to do something to be a little more comfortable to yourself. they don't fight. good family women. But it is not precious to attain greater wisdom. We are intelligent. But Chedgom and Jogom I am quite sure.
no food. by hundreds. the mother would come and scratch us and throw us around and drive us away or even kill us. so we know they are producing meat. So the standing animals take too much space. One truck can fit more animal. they pull it out and eat again. There is no motive there. this long. I am not a animal rights activist. so no bleeding. They have a wooden hammer and break all their legs. quite technical. So precious human life is with the eighteen qualities. So tongue is not there but not bleeding. O. Even right now. like boxes. but does not have the intelligence of human being. I don't think precious human life is overpopulated. by truck. not precious human life. so they put right through here to here. human quality. Then they put animals in the truck on the top of each other. if human life is precious. So that is dreadful human life. Then they have a metal nail. meat production. some people produce meat production. And if we become a threat to tiger's cub. I will not mention anything but the action . why so many people are born here. metal nail this long in the fire. No water. No bleeding. So first thing they do is. but not bleeding. right? That just does come. But I am telling you the fact. But some people do that. I am not of those things. they will not do this to us. I don't think all the meat productions are like that. I will not mention the place. Even two day no food. But I am not saying this to promote vegetarian. They cannot do it. Vegetarian is good. Maybe very nicely labeled and very nicely packaged. even right this moment. contemplate one by . I am not an environmentalist. I am not a vegetarian promoter. So they drive that truck two days. So don't you think that is dreadful ways to use the intelligence. And why they do this? Is because they cannot regurgitate. I am sure. So sometimes. Of course we see lots of meat in the can. they cut the tongue with the scissors. Now they have to load the animals in the truck. he would just jumps on us and get us by the neck and will eat us right away. and they had their hot. I am not a vegetarian. so this kind of. From the village to the meat production place is about two days.I give you one example. red scissors. and swallow again so digest. you know. So we try our best to make those kind of human life to become precious human life. So I am not saying that as a promotion of vegetarian. because it is all burned. because I don't want it to be political. animals normally have food in the stomach. most of you or all of you will find you have all that eighteen qualities already.K. This is a reality. This is a reality what some people do. does not lose weight. A tiger who is very powerful. Then they will slaughter them and sell the meat. so they won't lose weight in two days. No pain-killer. So what this human being do is they buy cattle. thousands. then they pull out their tongues. But will not do things like that. If he is hungry. happening because it is continuing business. we also don't use our intelligence. Wrong use of human quality is dreadful human life. after they bought the hundreds of cattle. Some places they produce meat. I am quite sure. They bend it here. So. And this is all the way nailed down. not a story. quite practical. then we are precious human life. But you have to go through each one of them one by one. So I got many times of the question. because it is quite scientifical. No bleeding. you know. some places. and that many other kinds of use of human intelligence. It is just basic reality I am telling you. why so much increase of population. you know? So the meat production. by hundreds. No pain-killer. and I don't want it to be offending anybody. Listen. meat in the shop. thousands. No.
of course. I give you an example. Dalwa actually means you can afford. there is. then we can acquire them. not busy with pain but busy hungry. You Know. look at the birds. so we have the Dalwa . you have the condition. We have the opportunity. you know. More than that. One way is that they realize what they are doing. More than that. they are barbarians. So barbarian description is totally misunderstood by most people. So we are not born in the animal realm. And how do you feel. And if anyone of the eighteen qualities is missing. sea is filled with animals. fighting for survival. So if we are born in hell. ouch. First when there are merits manifested. that is the third Dalwa. Therefore we have the first Dalwa . And all kind of things that are mostly involved with fear. And that's barbarian. leaves and who live under a tree. cute bird. we have the condition. They might live in a very fancy mansion. If our stomach is the size of the mountain. And the fourth Dalwa is we are not born as a barbarian. Those animals in the truck are in hell. But still they are barbarians. because they don't know what's right and what's wrong. But if you really look at them. Eating is cute. No pain-killer. Then third. The second Dalwa is: we are not born in the hungry ghost realm. That's what it is. So Dalwa means you can afford. we respect but animal is always busy protecting themselves. two hundred different ways. how do you say. Medium size ones eat each other. and who don't have a written language. They quickly pick up and as they are eating they are listening. Yes. People think barbarian means who wears. we are not born as animal. but actually they are afraid. we have the choice. So we not in hell for sure. some part of it wakes up and they are able to see what they're doing. You know? All the way going like this and everything is broken. If we are born in the hungry ghost realm. So those who does those things to the cattle. that is what people think. can they pick up one grain or something with no fear? No. So . Second condition. So they will only know what's right and what's wrong in two situations. They might know how to cook the meat of that animal. So we are not borne in hungry ghost realm. To confirm and to appreciate. So now the first eight which is described as eight Dalwa . And even birds. many small ones eat one big one. Barbarian means who don't know what is right and what is wrong. we will be busy hungry. but some people are also like hungry ghost. But that's wrong. our mouth is size of the hole of needle and our throat is size of a thread. how can we think of anything but just ouch. who has hardly any cloth. so what will be there in our mind? Enlightenment for all sentient beings? There is all kinds of hungry ghosts.one. In the sea. They might have very fancy hand-phone. So this eight Dalwa is: If we are born in hell. One big one eats many small ones. and never get bad as hungry ghost to real one. you have the time. So no Dalwa . so that their primordial wisdom. but they are all busy eating each other. they look right they look left they look all the places and listen. then how hungry we would be. we don't have the time and condition as we have now. we say beautiful birds. So if we are like that. they might drive very fancy car. They might know Tiffany table manner by heart. Animal.
of having all of that power and all of that glory.. So only that way. from which Buddha... because. you know. But the ten commandments sounds very good. And then another way to wake up the barbarian is that the same thing he is doing to the animal. you know. So until their karma. I think that is enough. He was trading slave in a ship.. You know? "Amazing grace. I managed to barely convince them. This is not from the text. because they can be misunderstanding. it sounds like ten virtue. They have no shortcoming.. So we are definitely not barbarian. But I am not trying to be apologetic here. Apologize. And Christianity is Christianity. Sometimes people try to make impossible comparisons." Blah blah blah. Gods are almighty.. second way is not good.there is a very famous song. They have no way of learning.. then this is not that. but after they ran out of my room I don't know they still argued. who main founder. Sounds very good. So that is way to wake up a barbarian become the precious human life.. Jesus Christ and Buddha.I keel quite. in front of me... Then he will realize my goodness. That is another way. he is the boss. I am putting it in. you know. I have to open my mouth to say something. for me it is nonsense.. which is one of my favorite.. they are talking about something like a Buddha. this is painful. It is good as it is. So we are not born as a god.. So I will not try that. Christianity is Buddhism or Buddhism is . you have to know did he take Bodhisattva vow or not. Gods are all powerful. But first way to wake up is much better. I like to clarify here one thing. So he sat there and a very nice day. "Tan Ren" (God).. maybe too late. I don't like it.. Captains. how sweet the sound. Christian. So many religions talk about god. I mean a couple came to see me and we talked for some time and talked about Jesus Christ. I am not trying to apologize here. so he was on the top the ship. In order to be sure whether he is a Bodhisattva or not. Gods have everything. but how do we know? Maybe he didn't. they have no way of knowing. Did he? How do we know? Maybe he did. I said I respect Jesus Christ for his teaching. I don't know much. Therefore. You know. the highest of the six realms. Right? Maybe this has nothing to do with that god. Maybe he did. He tells you not to do things to the others that you will not to yourself. like a Bodhisattva. the first one.once I was lost now I am found. Second one. the god. This is the god realm. But in front of me. the similar thing about to happen to him. Maybe when they say god. One of them said he is like a Buddha. And one of them said he is like a Buddha. we have to know did he really wish to become Buddha for the benefit of all sentient beings to become Buddha. runs out. you know. Then another is if we are born as a god. But I want to make sure if their definition of god is something like a Buddha. And to be sure about whether he is Buddha or not. and he realized what he was doing. that is written by a slave trader. then that is another shortcoming. called Amazing Grace. maybe more than captain. So he wrote the song. Recently one person." Blah blah blah. Very good. But comparing Jesus Christ and Bodhisattva. But I can't put words in their mouths. You know. you know. Jesus Christ is good as Jesus Christ. maybe he did. maybe he did. The realm of god.So at the end. We are human being. they have no way of learning about anything.. So therefore at the end. They have no challenge.. very comfortable. another one said no no he is like a Bodhisattva. fifth condition. and his teaching is Christianity. Jesus Christ is good as Jesus Christ. Jesus Christ. I am able to make them accept that doesn't matter. ". So therefore I cannot be so presumptuous to interpret their definition of god.
you know. And limitless result is for the limitless outcome of . I guarantee. the negative side. you know.Christianity. And our mind is limitless. That is very simple version of wrong view. you know. then that is wrong view. So I don't want any confusion there. And how can you have result without cause? And how can you have cause without condition? So having wrong view about that is the shortcoming. Your appetite of greed is impossible to be fulfilled. you will want me to make you the king of the whole universe. And it can only happen for limitless purpose. and then you can undo it and put it nicely. you will want to me to make you the king of the whole solar system. Dead body decays. But the positive side of that is when all our potential is fully developed. And dead body doesn't do wonderful things and living body does. Just like that. We know today is the continuation of yesterday. It's a wrong view. it's not right view. And it is not part of the Maha Mudra Ocean of Certainty. I don't want you to have misgiving about god and this. in each one of us. But living body does. so here I put this in. For them. dead body doesn't do terrible things. and if we think of ourselves as nothing. there is something more than the body we have in us. This way. primordial. religious disharmony is the most dreadful thing that I can ever think of. because dead body cannot see. and miserable. And we have the right view. You can never become Buddha for yourself. but alive body can see and talk. If we have wrong perception like these people who treat cattle in such way. I guarantee you. you know. You know I mean. intergalactical spaceship with lots of weapon to conquer others. The sixth is wrong view. And present life is coming from the past. That time you would not ask me. terrible. Of course. it is clear. That is the shortcoming. something. And religious harmony is the most wonderful thing that I can think of. But I have to make this clarification. We are the temple of Buddha . All of you. This is about the god. to the future. And then you don't need me at that time. as a Buddhist. then you want to definitely build. I don't think you need me at that time. so I should not contaminate the Maha Mudra Ocean of Certainty. And it will continue omorrow. Limitless freedom. until we become Buddha. It's not right. in the wrong way. because you can do it yourself. it is the same word that everybody uses for the God. Future life is coming from present. Most of problems in this world will be solved by religious harmony. limitless liberation. we are Buddha. So now this way I tried to clarify when I use the word "god". within one week. How can you have today without yesterday and today without tomorrow? You know. which is hundreds millions solar system. what is the point? We will never know. the wrong perception. our body will die but our mind will not die. If I make you that. Otherwise when you manage to do that. Because otherwise. And then more serious version of wrong view is we don't know that we have perfect. And most of problems in this world is created by religious disharmony. that's wrong perception. we will never know. I am sure. So limitless result is starts with limitless cause and aspiration. When we die. If I have the power to make you the king of the planet earth. limitless potential of Buddha. And I can prove to you very very simply from the negative view. Everything continues from the past to the present. So this is proof that our potential has no limitation. profound. within one week. you know. you can become Buddha for all sentient beings to become Buddha. cattle are just like how you pack. living body does not decay. if you don't decide to say: enough is enough. you know you just bend the leg here there and then pack it nicely.
anyone of the other. but place cannot be called barbarian. there is some sense of Yu Wu and some sense of Takob. six. so I don't know what you call that. then it is Yul O . there are places where Lord Buddha's teaching is established. Countless beings attained enlightenment. And seventh is if no beings ever attained enlightenment on our planet. Dharma video will be wonderful. It is wonderful. which you are not. Yul means area. five of them are related with you. Now which is not center is which is not Yul O . we use . and deaf and dumb can learn from the signs. and how to learn. Deaf and dumb can read books now. So this way. If we are deaf and dumb. even blinds can read. So it will be limitless from all directions. Now five that is related with oneself is: so this is five conditions which are related with oneself. definitely. so that way that shortcoming is not there. So where these things are commonsense. Of course. other prophesy from other universe. Same way. The other ten. So at deaf and dumb. those places. then to acquire to overcome that shortcoming. because the situation change in 25 hundred year. That is a very important part of the eight Dalwa. The other six. And unprophesized Buddha. There is all kinds of method. then it is a very big shortcoming because we will not have the lineage. And that is described by certain cities as the edge of the central area. every place in the world. kowing that everything is impermanent. So the meaning of that is during those days. then we have to do whatever is appropriate to acquire that and overcome that shortcoming. actually. Now these days. we have to overcome it by learning how to read. then it is Takob. Now during the time of Lord Buddha. the central area is defined by where Lord Buddha's teaching is established and flourished. because the seventh one Buddha already attained enlightenment here so that we don't have to do anything. and how to communicate. seven already enlightened. where Dharma is not heard of and Dharma is not understood. In India . Just like if we are deaf and dumb. And outside of that. The first of the five is we are born as human being. Now there is wonderful thing is the deaf and dumb can learn. and all kinds of books. Takob means opposite to the center. you have to learn those things. then it would be very hard for us to learn the Dharma. which are considered center. prophesized Buddha. and center is the center of the teaching. So on and so forth.that result. very meritorious. So that there is pockets of people everywhere to whom the teaching of Buddha is commonsense: knowing that everyone has Buddha essence. but not this part. On this earth. and where these things are not commonsense. from that prophesy. Then the last one is that if we are deaf and dumb. the place. and Dharma is a common sense. the Dharma is not known and it is a new thing. O Kyes means born in the central area. Knowing that everything that we experience in this life are the result of the causes and conditions that we are responsible in the past. So this way we have to understand now. is we call Yul Takob. and not familiar. Yul O means area. But now we have to understand that with the meaning. Takob means a person would be called barbarian. O means center. That is the eighth of eighteen qualities of precious human life. and with lots of efforts but can learn. And the second is O Kyes. if anyone of them we are shortage of. all kinds of signs. not a basic common sense. five of them outside of you. within you. So that way we don't have the wrong view.
So nothing is missing. And those who are missing one or two things. People don't understand. You must have all of these five. Now third is we have all the senses. and we call them backwards. our karmic manifestation is according to the Dharma.a very simple term. So that somehow shows a little bit. Jor pa means having. English language. but their environment is not very conducive to Dharma. so that is what matters. So I don't know the exact word for Takob. or carrying a mala. you know. Some places might not have electricity. We all appreciate Dharma and we all understand Dharma. so bad label I can't translate. then of course there is ways to acquire them just like learning the sign language. That means if our job is to kill. you are appreciating Dharma. and therefore it is we are same as born in the central place. Sangha. They feel little bit strange to be monk or nun or practicing Dharma. Protector. Now the fourth is the karmic condition is such that if our activity is contrary to the Dharma. This is the fifth condition that is related with you. The other five is shan-jor-nga . So that is first. because we have everything. Because you have to somehow try very hard to learn those ways to. and compassion downwards. I have that condition. But not necessary. you really don't know exactly what it is. you know. and love and kindness to everyone. they have to learn the means to learn first. Rang means yourself. rang-jornga . The first is in this world. then this is very. Sometimes people come to me and say that they want to practice Dharma. So Buddha could have attained enlightenment. if our job is to steal. but then backwards can mean many things. they feel alienated. But good label. that we know somewhere else. really what is going on in those people's heads. you have respect and appreciation for what is right. We don't have that kind of job. those surrounded are a little bit like a Takob. Guru. and they don't have support for the Dharma. ear etc. first they have to learn the ways to learn. but the sentient being does not . but a little bit harder than us. for these sort of thing. How precious our eye is. You wouldn't know how precious it is until we miss one of them. we call them backwards. acquire. I think we can say we have that condition. Buddha Sakyamuni attain enlightenment. of course. Everything around me pushes me to practice Dharma. This way you have the devotion upwards. And I think all of us have everything. The second is the teaching is manifested from the Buddha. and nga means five. very disadvantageous for Dharma practice. So doesn't matter. our activity. Then now the shan-jor-nga . We don't have to have bad label. are functioning. And you have devotion and appreciation to Buddha. the five things that are outside of you. but those who doesn't have doesn't mean they can't practice Dharma but harder for them. You already have means to learn. if our job is to lie. Then the fifth of the condition that is related with you is. Now the " shan-jor-nga ". we don't have to label anybody with anything. The second. conducive to the Dharma. So the same way. Deity. extra. so they are not backwards at all. That is there. how precious our ear is. We call it rang-jor-nga. So we have to appreciate what we have. like eye. That is third condition. how precious that everything we have got of all our sense is. This way our livelihood. you understand Dharma. if our job is to slander. But they might have great wisdom. one extra job. So we are not. Dharma. no running water. But that is just superficial. so that is good sign. they can practice Dharma.
all aspects of teaching manifested. So we just worship them. That represents the turning of wheel of Dharma. So first seven weeks after the enlightenment. then it is discontinued. So therefore the teaching. but lineage of Dharma doesn't exist. happy. Then the two kings of the god. after that there will be no electricity. was truly enlightened. for two thousand five hundred years. That is the second condition outside of us. What does that mean? That means the lineage of the teaching of the Buddha is not broken. the Prince Siddhattha. So that is the symbol we have on every Buddhist temple. As they had practiced them. then the person received the transmission and the lineage.have the merit. I don't think Buddha's teaching is meant to make us strange. then lineage is discontinued. Then these teachings that they practiced. It is just like go to a library and pick up a meditation text and start to practice them. He became Buddha Sakyamuni. if the lineage did not continue. And every teaching that is continued that way up to today is the Dharma that we practice. they taught to their disciples as Buddha taught them. And one of them offered golden wheel that with thousand spokes. we can't teach them. There is two ways the lineage discontinued. Then if that person remains to be Bhikshu or Bhikshuni then can continue the lineage. Sometimes we go crazy. And then we become very funny Buddhist. That is the third condition. If that person breaks the vow. Lineage means Buddha. without contaminating. It is just like electricity. then lineage cannot continue from that person. Second is. wherever the line is cut. Now I'd like to say a little bit about lineage. because we will never get it right. another one is In-dra they came down from heaven and requested Buddha to turn the wheel of Dharma. then two beautiful unicorn deer emerged from the forest and sat next to this Dharma chakra. the Dharma. Only takes one generation. lineage is broken. and Vajrayana teachings. if disciple broke the Samaya with the practice. if the line is cut. No. and they practice them truly. We can't learn them. Another one offered a conch shell that turns in clock way. Then Buddha manifested other teachings such as Mahayana teaching. So that continues from the Buddha until now. I can't say never. That was the beginning of our lineage. And few of the Dharma we don't have lineage. Buddha does not manifest any teaching. because many people don't understand this importance of the lineage. Lineage is continuing. then the Dharma will not manifest. means the Buddha's teaching is not alive. Buddha's teaching is supposed to make us pleasant. because they did not continue. And after the seven weeks. If the . even Buddha taught. then Dharma doesn't exist. First is no teacher taught such teaching and no disciple received such teaching. Dharma exists. The same thing with every teaching and every practice. Even we don't go crazy. we are very strange. and better. Buddha did not turn the wheel of Dharma. truly manifested teaching and disciples of all different levels heard the teachings of all different levels truly. after the enlightenment. If some body received ordination. one is Brahma. They taught them truly. More than two thousand five hundred years. So first seven weeks. just like that. This is the teaching Buddha taught. then he taught the four noble truth in Varanasi . but once in a million chance. He. Then the third condition is the teaching of Buddha is still remaining alive. unhappy and confused. When they offered these. Not meant to make us unpleasant.
and any suffering. But I don't think that will be necessary for you because I think you all have all the eighteen conditions. So that he ran away. serious Dharma practitioner might suffer. but I will endure any pain and any suffering and any problem to maintain and uphold the lineage. So I don't want you.Samaya is broken. lineage is continuing. it might look like Dharma. Otherwise. to try to make my life difficult. But I must tell my dear friends. Very convenient. there is shortage of any one of them. I will not be responsible for the discontinuation of the lineage that is alive today. and any loss to anybody to maintain the lineage. Then they provided him with everything they have got. so you become part of it. I consider that my practice. Not matter what happens to me. I have been. It does not mean there won't be any more temple. And first they wondered is this a ghost or is this a human being. It is like there is plenty of food. Now with this. when he was doing practice in the cave. if we did not receive the transmission. we will starve. And I will be. So they got a little bit scared at the beginning and then finally they found out this is a yogi practicing Dharma. And then once. and some hunters came. to other cave. the teaching chapter one. for me. If by any chance. it is same as it is not there. So that means you are following that lineage. even my very close friends advise me and suggest to me that I am being too orthodox. But it means the lineage will discontinue. and purification. because if you wanted to be a sincere Dharma practitioner then you have to have that outer condition of general goodness. each one of you have all the eighteen conditions. Sometimes. many of the Buddha's teaching will discontinue. it might sound like Dharma. That's how I look at it. which is outside of you. you know. I will. the practice chapter one is completed. but if we don't eat. I am quite sure you find. But meaning is there. and honor. actually. it is very very serious thing for each one of us to maintain and continue the lineage. you are following it. By any reason if you do. So now the fourth is T ei jye juk . And even Milarepa. And sometimes they say I am a bit too hard. You know. Meaning is there. These are the five conditions. The same thing. very clear outcome of . Because I want the opportunity to purify my karma. How to practice these? First you go through each one of the eighteen conditions. Hunter. it's ok. any of you.Build a temple is very easy. and might not manage. So Dharma is alive means lineage is alive. I am very tough on this. and cause any pain. I want the opportunity to accumulate merits. When it is performed. and accumulation of merits. They provided him so much. individually. Then after that. Shave the hair and put on the dress. Now that means even Dharma is there. they kept on providing him. I have responsibility and I cannot compromise the lineage for anything else. I will not inflict. No. whoever they are. I will endure. That living lineage. The real definition of Dharma is the lineage. And make a monk or nun is very easy. you should have a very clear. There is prophesies that after some time. there is the general goodness in everyone. hunter. you have to develop them and complete them. Now the fifth condition from outside is. if we are not part of it. Therefore. then for us. It does not mean there won't be any more monks and nuns. Because the purpose of the Dharma is to liberate all sentient beings from sufferings from samsara. That's not coming from here. then when it is repeated. But it is not Dharma. It does not mean there won't be anymore Dharma text.
For example. That is the second aspect of devotion. Invincible. And you are unseparable from Guru by receiving the transmission of the lineage of the Dharma. Some of them are truly invincible. whether they have the eighteen conditions. it doesn't mean you have to somehow be like a dog of the Guru or Deity. Guru. you have true devotion. who will not spend any money for food. That is same as being one with the Buddha. Dharma. any money for house. it is same as being one with holy Sangha. We are convinced about them. etc . And the best way to appreciate it is by using it. But unseparable sometimes need explanation. They all have primordial wisdom.the appreciation of precious human life. Being one with the Diety means. what can you do. Best way to use it is with two things. It's the same thing. Marpa. And we wish to be best. etc. We wish to be non-dualistic one with Guru. That is Thang wi tey pa. Devotion is to those who have more wisdom. They all have limitless potential. And also. Now the third aspect is we wish to be Buddha. Wisdom protectors are same as deity. no lineage how somebody becomes your Guru. That's how Marpa reach Buddhahood. They are like having a very good. any money for cloth. when you think of Dharma. Most of them are invincible because they are invisible. You feel such a pureness. Because we have full faith and we are fully convinced about Buddha. we have devotion to them. who are not Wisdom Protector. Devotion is extremely important together with compassion. It will be like that. Protector. Buddha. You should have developed compassion to all sentient being who does not have it. you feel such a pure presence of them. that's how Milarepa reached Buddhahood. Dharma. I wish to attain Buddhahood by using precious human life to help all sentient being to become Buddha. So the unseparable with Guru means that teaching of Guru. So Bodhicitta. when you think of Sangha. such a sacredness about them. true compassion. you should develop Bodhicitta. the transmission. But there are other kind of protector. That is Thang wa. is the essence of Guru so that you receive to your body. "Thang wa". With compassion. Thang wa means when you think of Buddha. Protector. we wish to realize the essence of Dharma and practice Dharma. Guru. the Protector. and Milarepa etc reached Buddhahood. Guru becomes Guru because Guru's Guru transmitted the lineage to the Guru. all the same. because Guru is holy Sangha. more compassion. more devotion than you. Deity. and most sincere Sangha. powerful. we have full faith in them. So that way you starve. Sangha. First one is Thang wa. If you can't see them. the Deity. The second one is Yid chey pa. Once you have the clear understanding of having the precious human life then you have to appreciate it. they are different. Otherwise. the Wisdom Protector. your speech and your mind. Yid chey pa means convinced. any money for medicine. the precious human life or not. Sangha. Protector. the Buddha's Sambhogakaya is the deity. Deity. because it is the other side of the coin. One means the Guru become Guru because of the lineage. And then devotion. Devotion we can describe in three ways. They can do things to protect you . it will be like you are a very rich person. Buddha. If you have true Bodhicitta. We wish to be unseparable. Diety manifests and we practice the deity to transform ourselves to become the deity so that we can reach the Buddhahood. "tey pa" means devotion. capable team to help you to succeed in your Dharma practice. the Deity. when you think the Guru. Deity. Compassion is to those who are less fortunate than you. they all have Buddha nature.
Deity. most sacred devotion. For our type. it won't be here. you're not Sun. And then you make it productive and meaningful by compassion and devotion. the whole universe manifests. our type of hells. our type of Gods. And ours one is pretty big. our type of Asuras. So 100 million stars system function together . How many species of trees. then you appreciate it. Even right now. Now this is the most important of all devotion. So. Death Impermanence Given by the 12th Kenting Tai Situpa at Palpung Sherabling. who have our kind of body. Light shines on it. Just l ike us. Dharma. you . that is you wish to become. and wish to practice Dharma. etc. So it is necessary for us to think of something a little bit more substantial and more permanent in order to comprehend this death impermanent . Guru. Protector. Now First . And it's impermanence is so. December 2004.from obstacles. Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 2 & 3 and Practice Chapter 2 & 3 Now once we have clear appreciation of the precious human life. life span is so short.. our type of animals. can not avoid. Some of them are bigger. animals. it is changing. Several billion centuries after. So once you are clearly convinced that you have the precious human life. our type of ghosts . Our type of human. You wish to become Buddha. this earth ? They are no more. Practically means 100 million star cloister functions together. star. with one aspect of manifestation that we can see as Sun. right on this planet . I can see you soon as there are sunlight. human life. And the space is endless . how do you say. plants perish . So for us. Then it is important for us to contemplate on the second preliminary contemplation ~ that is Death Impermanent. That is the universe. The light of star shines on it. Moon. by us. a hundred million. Some of them are smaller. Now first teaching chapter. It's. Sangha. Moon is not a star. Planets are not stars.. Several billion centuries ago. Death impermanent is inevitable. and nobody can see them therefore nobody can stop them.the manifestation of the karmic condition of all sentient being of the past. But if there's no sunlight . And that universe is countless . develop the compassion and devotion. it means 100 million solar system functions together as one unit.. With these three aspects. The universe is countless. I don't see you. totally disappeared. thirdthousand. Unlike human. individual human life is so fragile . because it doesn't have lights of its own. Even this is impermanent. so you can see. I don't mean they die. That is the true. And that is the manifestation of the karmic cause and condition of our type. who have our kind of eye. So those of our kind. So Buddha described one cloister of system is as third-thousand. And these types are countless. first practice chapter is completed. No more. who have our kind of five senses . etc. and present and future . then I think all aspects of devotion is completed. it doesn't exist.
how that person smell . But this earth is also impermanent. Reality is also limitless. Maybe they are long life. Do you know any dead one who did not die? So I can guarantee all of us who are living today will die one day. totally disappeared. Some people like to put lots of chili into their food . You remember I say "our kind" perceive? So if you die. and everybody is waiting and finally start to knock the door. but they will die. Some people like sour. it can die anytime. if we are born and manifest everything totally different. we eat it too quickly so blocked our wind-pipe and die. And we can't get guaranteed by anybody that tonight when you go to bad as a live person. long. everybody is unique master piece . Not by bad karma . maybe they are short life. No body can guarantee. s o that kind. Something else. This reality is one of the limitless realit y . does not come out. only. And some people have no allergy to any people at all. Some people are allergic to this but not to that . Some people have allergy to everything. So when you see that. and your body and your senses totally different in your next life. and then call the police and break the door and found dead. in between each Buddha is about two million years. For us. how that person feel. There is micro-organism of some kind . Not just one or two. You imagine your mind becomes somebody's mind. if all different . therefore. There is tree of some kind . Don't worry about it. There is animal of some kind. positively and negatively. You might be born right here but you won't see any of these. Even the 100 million suns. you will be amazed that totally different from you . you won't see.Death Impermanent.know. So that way it is impermanent. Do you know anybody who did not die in the past? All the dead ones. And how that person hear. then you can see death impermanent more clearly . Some people like to eat everything fried. And anybody who is not born yet. Somebody's bedroom is locked and won't open . It will be a long. we know each one of us does not know too many people. did not . it doesn't mean good. Some people are allergic to that but not to this. So out of the thousand Buddha. Somebody went into the bathroom. No body can guarantee you it wouldn't happen. So therefore we think it wouldn't happen. You wouldn't see these. It doesn't mean bad or good. Eat our favorite food. but no body can be sure. everyday by hundreds disappeared. thousand prophesized Buddha. they will die too. totally different. It didn't happen to us in this life. There is plant of some kind . It will be after thousand Buddha. So don't worry about it. but we know this happens to somebody. we think that it wouldn't happen. somebody who sits right next to you. although it is totally different. I give you very simple example. It doesn't mean bad. And some people like to eat very plain. one kind. Very superficially speaking. it would be different. anything can cause our death. If your karma is that. very roughly speaking. the main subject . And some people have allergy to some people. how that person see . And just like a butter lamp put outside in the wind. This way you can see . And one day this earth will be gone. Did it happen to you in this life? Obviously not. Some people have no allergy at all. They disappear everyday. and tomorrow morning a dead body is found there. Some people have allergy to other people. same as this. our Buddha Sakyamuni is number four. This is very clear. We know. because we like it so much. similar but different. even the perception. Now. how that person think . Not by good karma. long time before this earth disappears. And some people like sweet.
show up for the breakfast. And then you knock the door. No response. And finally, you know, it's very important, you call the police, so call the police and break the door and found dead. Each one of us knows this happens to somebody. So why wouldn't that happen to us? Of course that shouldn't happen to us, but it might. But certainly, 100 percent, one day we will die. It can be one year from now; it can be ten years from now, it can be fifteen years from now. Or it can be even thirty or forty years from now. It will happen. When that happened, then what happens? Our close relatives and friends will cry. Some countries, even they hire people to cry. Yes, they have professional mourners, they have. They have. And then there will be lots of flowers brought to our place , but not so many dare to touch us. So our dear ones will find some professional people to touch us. And they might put us in a very nice box and put under the ground. Or they might chop us into pieces and give it to the birds. That's what we do. Not here in India , no. And then, maybe they put it in the tower of silence and to be eaten by the birds . That is one particular religion called "Pakceses" . They do that. They put the dead ones on a tower of silence, so then slowly the birds will eat them and disappear. And then they might burn us, and make a handful of ashes . So that is what this precious body will become. All kinds of creams, all kinds of soaps, all kinds of clothes, and all kinds of cares that we take, all kinds of medicines, many times operations, change elbows, change knees, changes this, change that . And a t the end, it will become that. Now, if you really boil down to everything, then it will come to one simple fact. We are not sure our next life will come first or tomorrow will come first. We don't know. Of course, we don't want next life to come first . We want tomorrow , and many tomorrow, many next years, many birthday cakes, you know. Many anniversaries we want. But we are not sure . Nobody is sure. When the next life comes, when we die, what will follow with us? None of our money, none of our fame, none of our position, nothing will follow us. We can't even take one page of diploma. We can't even take one coin of money . We can't even take one grain of rice with us, nothing. What follow with us is what our mind used our body, speech, mind for. That will follow. Our thoughts, our words, our actions, whatever we have done, that will follow with us. That will not stay with our dead body. So our money will stay with our dead body. Our diploma will sit with our dead body . All of our friends and relatives will sit with our dead bodies. And then after few days of crying and all of that, then they will divide everything we left. Sometimes they will fight over it. That is the nature of Samsara. So therefore, what is more important for us to prepare for tomorrow? Or w hat is more important for us to prepare for the death? Which one is more important? So that way, of course, we have to prepare for tomorrow, of course. We all keep a fridge and we will keep food in there for tomorrow, r ight? And we all have a bank account and some money there for stormy days or rainy days. But very seriously, very seriously we have to prepare for what comes with us after our death . That is we have to think it very seriously. Of course, it's a little bit easier for me than for most of you, because you have little ones to be left behind. Little ones, you know, little ones. So you have to also prepare for their rainy days as well. You have to take those things seriously of course. But at the same
time, you have to take very, very seriously, you know, next life. What you are right now is the result of what you have done in your past. What you will be in the future is depended on what you do now. So do it together. Prepare for tomorrow as well as prepare for next life together. Don't forget to prepare for next life, by being busy preparing for tomorrow which might not come. When our time for death happens, no one and nothing can stop it. It is like sunset. No one can stop it. So when our time for death approaches us and when we reach there, then it will happen. After our death, nobody can help us. Only thing that matters there is all the things that we have done when we were alive. It is moment of truth. In life, if you dare, you can fool people. You can make good things look bad . And you can make bad things look good. But at that moment, in that situation, good is good, bad is bad. There are so many people talking about Great Day of Judgment. But Great Day of Judgment is when we die, because that is where our next life will begin. And who will judge us? No body. But our own karma will manifest. Therefore, that is the judgment. For example, when you plant rice, it will grow rice. Who decide to grow rice when you plant rice? Who decide? No body decides. But you decide it because you plant the rice. You plant rice and expect to grow potato, it won't happen. So if we plant good karma, good things will happen to us. If you plant bad karma, bad things will happen to us. So if we pretend the rice is potato, it will not happen. We put a big sign : W e are planting potato. We tell everybody that we are planting potato. Everybody believes us we are planting potato. Actually we planted rice. So after a couple of months, rice will show up. So in our lives, we can pretend all kinds of things. But whatever we are that will manifest in our next life. But between you and me, sometimes it also shows up in this life. So we don't have to wait for next life, sometimes it also happens in this life. If you lie once, you have to lie twice. If you lie twice, you have to lie four times. You cannot maintain lie by truth. If you tell the truth, you don't even have to remember anything, because it is true. And if you lie, you better remember what you say, because tomorrow you will say something else, because it is not true. So the karma is like that. And death is like that. From our birth until our death, somehow we will continue superficially in one form. But still there is a big difference between what is right and what is wrong. Even you pretend to do right if you are doing wrong it will show somewhere, somehow. Little bit abnormal, something is there. I can't quite tell, but something is there, something is going on. Somehow, we will be secured until we die. But that security is totally, totally gone. The gate that you can lock; The window that you can put bars on; Safe that you can fix the number, all gone. Everything is gone. And you are totally what you are. Everything that you pretended is gone. If you are thrown out of airplane , fifty thousand feet and only thing that you will do is scream. That is the truth. But if somebody shows you a virtual reality that you are thrown off fifty thousand feet, you might not scream. You might enjoy it. You might pay money and go back again. When it really happens, one big scream all the way from up there to down there. But there will be difference between who is screaming. Somebody who have nothing to fear, who have done his or her best in life, that person will scream, but scream will be together with laughter. Scream and laugh. Scream and laugh. But somebody who has done lots of terrible things in life, or who haven't done their best in life; it will be nothing but horrifying scream. There is nothing
funny. So that is the reality of death. I can't say I am not afraid to die . But I am more concerned about how I die than the death itself. I don't want to die, thrown off a plane, fifty thousand feet . And also , I don't want to die on a bed with lots of mucus in my throat. I hate that. It is okay how long it takes, but I want to die clean. That is my choice . That is my wish. I don't want too many tubes here and there; I don't want life-supporting machine . But I don't need mercy killing either. Just leave me alone, and I will die. So, that is my choice. Now, after you truly feel the impermanence of life, then you should apply that to everything else in life. You should make money. You should do business. You should save something for your children or your parents. And you should plan for next year and year after and so on and so forth, and also retirement. You should plan. But, you should never become neurotic about it. You should take very seriously, planning for next life. So you can do that together ; you can do that together, plan this life and next life together. You can plan it together. You can do it together by doing the right thing in everything. Not doing the wrong thing in everything. There is countless ways to make money. Choose the best, most positive, most beneficial ways to make money. There is countless ways to plan your future. I meant this life's future and plan your children's future. Countless ways. So you choose the most positive, most beneficial, most correct way. So that way, then your this life's effort also can become a very good investment for your next life. The biggest bank is your conscience. What is in your conscience ? That always is there. Even if you do something that looks good but with bad intention, that goes into the bad account. Even you might look bad , but you are really doing good thing, then that goes into the good account. Of course, you should look good, and do good. So now this way, and then on top of that, you do Dharma practice. So for next five or six or seven years, you spend twenty-two hours for preparing for this life and two hours for next life. But that twenty-two hours should be blessed by these two hours. So it also becomes positive thing. So now, as a practice, also you should imagine you are surrounded by your relatives and friends and you die. And then what happen ? You know what happen. So you think of it one after another. Then your mind is totally under the control of your karma. According to your karma, your mind will manifest. Then after your death, what happens to all your family and all your property, all your things . You imagine. You visualize. So that way, you have a very, very clear idea of what death impermanent is all about. Otherwise even we know death impermanent will happen . But somehow, you know that, you know, we are going to die. It is not a new thing, but somehow we don't have the clear understanding and clear respect for death impermanent . Now the end of the teaching and practice chapter number three. It is very clearly mentioned here . When you summarize everything about death impermanent, summarize : There is nothing left after birth except death, because after birth then we have to die. One day after, or 100 years after, then that is what would happen . And when that happens, the second thing is: when that happens, is uncertain. After death, everything that you have done is what will determine, what will make you manifest in the future. Body will be dealt with just many ways. And come to your mind will be fly around just like a feather in a storm. That storm is the storm of karma. So now this way, I think we know what is death impermanent and why Dharma is
so important. And Dharma by definition is we have the Dharma. We have the Dharma. People who don't have the Buddha Dharma, then their future will be depended, will be influenced by whatever kind of good intention and bad intention that they have. They do good things, good things will happen to them . They do bad things, bad things will happen to them. So now with this I think we talked about death impermanent. And I want to conclude by saying may all of you have a very, very long, good, healthy life. For me, talking about my death is very auspicious thing . But for many people, talking about death is kind of a little bit bad thing. There is some kind of superstition . It is very funny. People don't want to talk about death. But for me, it is very important, because I have to remind myself. I am a very happy fellow. So if I don't remind myself, I will become too happy. So remind myself, then it helps me to be happy but to be reasonably happy. My happiness has taste. I appreciate my happiness much better. Even sadness is happiness for me . As I told you this morning, it is opportunity for me to learn about suffering. So I try to have a good balance.
Karma, Cause and Result
Given by the 12th Kenting Tai Situpa at Palpung Sherabling, December 2004. Transcribed by Chang Chin & Changchub Saldon
Teaching Chapter 4 & 5 and Practice Chapter 4 & 5 Now karma, cause and result. First, we have to contemplate on precious human life. Then we have to contemplate on death impermanent , because that precious human life we cannot take for granted , because anytime we can lose it. Now the third is karma, cause and result, because after death, there is nothing then no big deal . You know. Long time ago, long time ago, when I was just building the monastery, at the beginning, like 29 years ago, I used to talk to the workers. Because that time I am living on the ground floor, just few rooms, so the workers I see them all the time, so I talked to them and I learn something from them. Nowadays totally different, because I live way up there, and so many building, so I had to walk all the way to talk to them . And when I go down there, actually they will stop working. So they all doing something very normal, I just show up, everything interrupted, abnormal. There was one man he talks a lot. And I used to think that he is very old, but maybe he's much younger than now me. You know. That those days I am in my 20's, so anybody looks old. When you are in teens and twenties, everybody looks old. So, that not so old, old man, one day he is very upset. He had a problem at home, so he said, " I have so much problems ", he is smoking and said, "I have so much problems". He said, I think I better retire", "I better give myself holiday". So what he really meant is die, he wanted to die. So I realized he thinks after death , you are finished, nothing. It is not true. We died and came here . Otherwise, where did we come from, y ou know. So you can never go for holiday. Not that kind of holiday, and not that kind of retirement. If he had good karma to be born as a human being again, you know, about 5-6 years it's a holiday, you know. You don't have anything complicated , everything that you can get hold of put in your mouth. And then slowly, slowly you learn, so no more holidays . Then fully
we get bad marks. Everything has. the karma. and past. We have no other answer. will have that kind of karma. because we don't have the ability. And they ask me. B ut each color is synchronized.look at one feather of peacock . With that common sense. Because everything has cause and condition. Then karma is over. Some karma doctors cannot fix it. Corruption karma. cause and result. except each one of us have different karma. Then each one of us. it's very simple. B. I don't know future. doctors can fix it. Karma would never cheat. it cannot stop there . of course. "And you have that kind of head.employed. And that is in the text mentioned . you know. Somebody has bad mark but get good mark. That is corruption karma. Why? We have no other answer. so what? " So that is not true. But it is true. that is corruption karma. you can trace back . but the karma of the peacock. don't talk too much. And then from there we don't know. You know. cause and result is very important teaching to contemplate on . Only our body is born . of course. And no body made it. that is also karma. each hair has so many colors. some of them asked me . Yes. Don't laugh too much. mind continues. "Of course. that is also karma. and learning how to read A. then death impermanent understanding doesn't help. so that it makes the one beautiful pattern. "Y ah. Therefore. they pass everything on paper. You will say. And after your birth. there have to be forever tracing. fully slaved actually. then maybe okay. Now by having very simple common sense that everything that happens now is the result of cause and conditions that took place in the past. when we were before. But if we have the ability. B. I hardly know present. And then you have found another method. that's also A. Maybe simple as: just take it easy and calm down. Quite few very intelligent people. Right? So each one of you if you trace back. and then when the results come. Yes. Some people have migraine headache . that is also karma. "Is this my karma ?" I said. We don't study well. I don't understand why they don't understand karma." Some karma. I don't know past. And in the future life. slaved. Migraine means permanent. it is true everybody dies. C. There must be. So that karma. And we call it corruption karma." " Whatever kind of head that you have which makes you have a headache all the time. D. . we know karma. So each one of us slightly different from each other. you know. Very strange karma. how did you get here? How did you come to know about Maha Mudra? How did you come across Dharma? If you trace back. D karma. even very intelligent people. but karma. That is karma. The color is synchronized. Impossible. Of course. You are going to school. C. but I believe that is their karma. You have good mark but actually you get bad mark. then we get very good marks. And sometimes even we study very hard. that is also karma. right there. you have a head". they don't pass anything. Therefore. And we study very well. I know that. so many times we have changed. " Then " Can I do something to overcome this? " "Of course. those professors or whoever decide those things. don't eat too much. but I know everything is karma. the result will come and we can read. All of you are here in this room now listening to me teaching Maha Mudra . Our mind can never die because our mind is never born. and we are now. They will study very hard. you have to fix that. and we have feel to make a very good marks but we get a very bad paper. you can trace back . chronic headache. So if we don't have the understanding of karma. our body can die.
If Milarepa thinks like me." So Milarepa built that odd house . he had to purify lots of things . to be able to smoothly progress. for all of us. Nine stories. all the rituals. "Maybe I was drunk that day. You know. then you have to overcome your good karma the same way you overcame your bad karma. And Milarepa told him "You told me to do it. For that. So the fourth time. "What are you doing? " Then he said. not odd house. Same thing he did three times. It is not a result of cause and condition. and everything. if Marpa say. You have to overcome all the karma in order to become Buddha. "Nobody can help you. then in one hundred lives I will be Buddha. and put back all the stones. "How dare you building this kind house for my son ?" And Marpa was so angry. that is impossible. " He sounded very an environmentalist.Now. Just by resting. And then once you reach to the highest level of karma. but for his son. built by Milarepa himself with his own hands for . Because if you have a butter lamp on your head until the lamp is finishes you have to sit quite still. walking around. You cannot do such a bad karma so that you lose your Buddha nature. then looking at Milarepa and told him. Then it is not necessary for Marpa to put Milarepa through all of that. very big obstacle for progress. Marpa came and look around. So two things that is Dumajepa. Put back. Then one day. He told him that he cannot hire anybody . Dumajepa. many conditions come together and it happen. After Milarepa have done that. i f I improve one percent in this life. for us. good karma. So he let his ultimate primordial wisdom which is beyond karma to manifest. " Then he said. because that is above and beyond karma. How can you make lots of good karma in a cave? There is nothing. " "Now . "You build the house for me . That is a very odd design he gave. So therefore. At the beginning. It is not result of cause and condition. "I am building a house for your son. enormous expectation. everything is karma. So Marpa. You have to do it by yourself. odd design house. And enlightenment is Dumajepa. many causes. you have to pull down everything. environmental friendly. many days with a lamp on his head. And after doing all the visualizations. So it is enormous . then first thing he told him to do was to build a house for his son. What do you think Milarepa doing in the cave? You think he is learning Kung fu ? Or is he torturing himself? No. then it was a normal house. countless life times of karma have to purify in this life. it is extremely important to accumulate and conduct good karma and purify and overcome bad karma. square shape. then Marpa gave Milarepa another design. Therefore we accumulate good karma to be progressive. Finally Marpa accepted Milarepa as a disciple. " Then Marpa was very angry . But bad karma is obstacle. with lots of rituals and lots of efforts . then he rested on his nature of mind for many . Only one thing that is not karma that is the Buddha nature and the enlightenment. because Milarepa wanted to attain enlightenment in this life. you know. These two things are not related to karma. He sat many. And it is still standing today. Then finally he attained realization. and finally he said . this way. So Buddha nature is Dumajepa. many years. Therefore. resting in the nature of mind. all the earth where they come from. Many things. he followed his master's teaching. it took a long time for Marpa to accept Milarepa as a disciple. And you do such a good karma so you become Buddha. square. ultimate realization. Not even for himself. Duche means relative cause and conditions. that is impossible." It would be easier for Milarepa. Why did Marpa make Milarepa's life very difficult? Because Milarepa wanted to be enlightened in this life. Not because Marpa is mean. But you built it for my son. that odd design house for Marpa's son by himself.
And then Marpa looked at the walking stick. And Marpa had a walking stick made out of sandalwood. So Milarepa is missing. you know. Gutok means nine floors. Marpa immediately noticed. my guru would never teach me. turquoise to gung-yang. In between he never went back home. Otherwise how can one purify countless life times of karma in one lifetime? So karma is not ultimate truth. finally she found him on a cliff. and very little you have to hold. If our guru gave us that kind of hard time. It's not a big nine stories. Each one is shrine. So that way. So I think it takes a lot of maturity from the disciple's side to have that kind of devotion which is also result of karma. turquoise. pulling down. And then he received the empowerment. For example. when Milarepa got a lot done just by building up. He told her . my nanny had to hold to go around. Relative truth. I think. with myself. I remember. building up. We cannot find it later. and that time Marpa manifested the Hevajra Mandala in the space and gave him empowerment. the karma is very important thing for us to know. That had done a lot. Then one very rich lama comes to Marpa to get some initiation . Of course. it took that many years and that much effort. to offer to Marpa as an offering. it would be very difficult to imagine having that kind of devotion. So sometimes we think that karma is as if it is ultimate truth . Then Marpa told Dhakmayma to find where he is . So after that then few other steps. " I must have such a very bad karma. We call it Lhodrak Saykhar Gutok. So it took that much time and effort for Milarepa to overcome the dualism of Marpa as teacher and Milarepa as disciple. Ultimately karma is emptiness too. then they think that . But soon as we overcome the duality. and then both of them ran away. building up. we will call our lawyer. I remember when I am about 6. I drop that turquoise from the ninth floor. So Milarepa is in the room. then karma is relative truth. So now this way. And then to find that kind of master is also result of karma. many years of retreat in the caves. I will never think of that kind of way about anybody. then finally Milarepa received all the teachings and then he did many. So she quietly helps Milarepa to get in the initiation. pulling down and finally building a nine stories . looked at the Milarepa. Milarepa crying and about jump off to kill himself. these days. looked at the Milarepa.. hold kind of iron chain.. I think altogether 16 years.. But it is relative truth. It was very scary.Marpa's son. no. And I had some turquoise. and to have that kind of environment is also result of karma. and everything else we call " others" . And she went after him looking for him. Dhakmayma was peeping through the door closing. Cliff. turquoise stone . looked at the peeping Dhakmayma . but Milarepa really ran away . my nanny lama carried me and walk up the top floor. very windy. khar means castle. " So then Milarepa was brought back and then Marpa finally accepted him to as a disciple and gave him empowerment. pulling down. Red sandalwood. not on the table. So next life maybe he will teach me. 7 years old. shouting. and she gave a very precious turquoise to Milarepa. not big. then you know sometimes when I have some difficulties. Again looked at the stick. I remember very clearly. then karma is ultimate truth. and Marpa's wife was so touched by Milarepa's devotion. nine stories . very hard wood . So long as we call ourselves "I". Cliff. It's 9 stories. Say means the son. But we only should know karma as relative truth. Lhodrak is name of place where Marpa lives. Dhakmayma just ran into another room or maybe kitchen. And Marpa noticed immediately. But sometimes when people read so much about Milarepa and Marpa. now I better die .
no good. Pretending is another thing. Dance troupes like culture performers who perform Milarepa and Marpa and Guru Rinpoche and everything. bad karma. So these three are three mind negative karma.virtue to renounce. wrong perception. Somebody have something good and then you like to have that of thing. ten non-virtues one by one. it didn't happen.K. you know. I am not giving a test. accumulate all the good karma.K. I want to become Buddha. no bad. Everything is summarized to that.? I don't hear any answer. didn't happen. I am not giving anybody test. cultural show. cause and result very clearly. But guru like Marpa. This means. It is something one half hour show. like ten virtues. And we have to renounce negative things. did you manage to be exactly what you wish to be ? Up to today. etc. Ten virtue to conduct. cause and result is what Buddha taught as basic teaching for all Buddhist as ten virtue and ten non. no karma. to save. what is the best for everybody. 2 hours in the morning. O. people like to hurt others. "No karma. So now this way. wishing others pain. no Buddha nature" like that. not to steal. And avoid accumulating negative karma and try to purify the negative karma. and I correct it if it is necessary. Nab-Seim. 2 hours in the evening. did you achieve that everything you wish to achieve? O. So that is the summary of all the karma. guru will never be like Marpa. I'll leave it. English. no gossips. Envy but greedy kind of envy. Sometimes I make mistake. Nab-Seim first. I want to be Buddha without doing any practice. Then that is all wrong. So going through all of these one by one. Going through karma. but I know. and Ten non. But if not. no harsh words. four involving speech. Both. "Oh. three involving body. So many people spend five hours every day. We also have many troupes in India . And it is not Marpa. then disciple will never be like Milarepa. and not to conduct sexual misconduct. It is a drama. It is a show. the envy is for both positive and negative. Can you choose exactly what you want to be in this life? Aftertoday. If disciple is not like Milarepa. First is greedy kind of envy. not to slander. So Buddha tell us not to kill. And then the karma. I am straight black and white . So Buddha tell us to conduct these. renounce negative things. That is wrong view. Four hours of practice everyday. And then four of the speech ~ not to lie. So that one. covetousness. then we have to do all the positive things. So it depends on the situation.I am giving them a test. the greedy kind of envy. it is absolutely obvious that we have . Cultural organization. The third is the wrong view. Not that kind of envy. renounce. people like to take revenge. Therefore. we call it Nab-Seim. This summarizes all the good karma. they all have to be compatible. well. Troupes. But envy. So now it sounds very simple . Now the text writes the whole things in a very simplified conclusion. wishing others problems. Like people like to hunt. if we said. then you see the importance and definition of the karma. Instead of killing.K. So. Buddha tell us to renounce these and conduct the opposite. then everything is fine. all these things. If guru is not like Marpa. That 's what I am. If we have the full control over what we will be after our death. Cultural organization. What I say is what I mean. and three involving mind. Because you are not different from me and I am not different from you. But leave that alone. Then three involving the mind. you know troupes. Maybe I can choose my next life.virtue. wrong view. If it is not necessary. O. And second one is wish to harm others. and disciple like Milarepa." You know. Not envying somebody doing good and wish to become Buddha. So that is the mind negative karma.
then it is not a jellyfish anymore. That is what everybody is doing. whatever we can imagine we try to put that into practice and make all kind . eternal joy. to the full . everlasting . Khor Wa . but nothing everlasting will be achieved by this way. Therefore. on this little beautiful planet earth. which we call home. December 2004. I am not a jellyfish. Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 6 & 7 and Practice Chapter 6 & 7 Suffering of samsara or shortcoming of samsara. Nobody has achieved. from the highest of the God. we are seeing the samsara. Even small things. we have to do our best to follow the Lord Buddha's teaching about the karma. you are not jellyfish too. So now being say that samsara means from the highest of the sentient being to the lowest of the sentient being. you know. it is very.complete.no control over where we're going to be born next life. working very hard to achieve this. can you dream exactly what you wish to dream tonight? Very difficult. where to be born is million times more difficult. You get it? From sorrow to sorrow our mothers go in circle . therefore. So next life. cause and result. Samsara is translated into Tibetan language. we must use our body. What is samsara? What is samsara? We are in the middle of samsara. To help free them to find joy eternal. And this way we can never be free from suffering forever. Suffering of Samsara Given by the 12th Kenting Tai Situpa at Palpung Sherabling. So. More than five thousand million human being working very hard everyday. everybody is doing that. eternal. But everyone is trying. speech and mind to the full. But anyway Samsara means everything that we know. so it is translated into some Tibetan as Khor Wa . Khor Wa means just going in circle. That is about the karma. We invent all kind of things to make us happy. And we do that because I want to be happy. And before going to the teaching. there is no reason to believe anybody will achieve in the future. up to today. we have to learn the definition of samsara . Of course. And my family and my friend. We can achieve some satisfaction and some happiness. And we do our best with best of our ability of imagination . everyone. We make all kind of things to protect ourselves from harm. to the lowest of the hell. everything that we do. short sentence: round and round in samsara's endless circle . everything that we hear. We can avoid some suffering for some period of time. everyone is doing everything that they could just like all of us to avoid suffering and to acquire happiness. It is like explaining what is ocean to a jellyfish by another jellyfish. If jellyfish can see something other than the ocean. and I don't want to suffer. To help them to find joy eternal. So Samsara means. Therefore. And we make all kind of things to avoid our suffering. three hundred and sixty-five days every year. I want them to be happy and I don't want them to suffer. that is the fourth contemplation. if I go with a little bit of a sentence in English. this way we will never attain everlasting happiness or joy. everything that we see. it is little difficult to see what is samsara because we are in the middle of it. samsara is Sanskrit language. We build all kind of things to make us happy.
You can be sitting in the desert and eating the tropical fruits fresh. We have achieved so much in samsara. It shows that the limitlessness of the mind. Just one example can confirm this. You know. Every community make their wall. Now they can even operate on you without becoming unconscious. Then second invention is wheel to go from one place to the other . you can have a heart made out of plastic inside you. Then we try to entertain ourselves. you already are correcting the beginning. forty-five degrees. it takes a long time. you just sit on your chair and you fly. you know. and good actors and good clever computer animation specialists. that person punch and again go back and punch again. over there. For entertainment. if we have something in our stomach. First invention was fire to cook food . It is very interesting to watch the latest animated expensive films. Definitely. Then other one listen. You don't waste any movement. when they are able to manipulate the gravity force. better. then they will be able to do . Third invention is club . club you know. it is like giving a lecture. From the old ways. So samurai sort of kung fu is totally different. every movement is fully efficient. Every family make their home. Actually they already open up your stomach. If you are not that rich. a curtain. For communication.of things. And then you cannot eat the cake. it is gone. so you just go on your mobile phone. more comfortable forever. then now we have all kind of things. Then other one finish. And you are in the middle of the summer. You talk. Everyday. just like that . I give you very simple example. only thing is that you cannot blow it. So the internet is like that . You will be talking to your friend gossiping. Before you finish writing the full letter. If something is not there. Then we can blow up to that much space. It is more efficient than telephone . That is the old way. then you talk. and they will eat it for you. They can have a birthday cake for you. you know. and then one preparation. old ways. then you can have it in a box and carry it here. one action. we have internet. For health. And everybody will try everything faster. we have DVD. And so from that kind of very basic inventions. And you can hear all the instruments things. We make into the reality and we watch them . Telephone is like old way. we came very far . So it will be like this forever. how many movies are shown in all of the thousands of theaters all around the world? How many new movies are made every month all over the world? And how many designs of mobile phones are made? And how many new restaurants are open all over the world everyday? We are never satisfied. When they manage to tap into the magnetic energy and gravity . definitely not. So there is so much we have. to hit at somebody who is bothering you. you can just correct your friend's letter and send back and forth. you have a partition here. With big budget. and one action. Every country make their border. Why? Because you know kung fu. we can make our imagination a reality in this much space. It is like Kung fu . and you can be drinking water with ice. and cut something out and put something back and sewed back. If you are a rich person. In telephone. Actually you don't have to fly over to see your friend. So. But does that make us happier than before? Does that give us more time ? Does that make us have more contentment ? No. they open us up and we don't feel anything and when we wake up. other one listen. One day there might be just a suit you put on and then you fly. Like a camara. and all kind of imaginations . Flying chair. In the internet. very interesting. And how many different cars are there? You know? Every year every company makes a few new models. So this way. They have to pretend that you are blowing. but you can see your friend and talk to your friend on your mobile phone. that means that person did not manage to imagine. That is not like cutting the tree with the axe.
You can reduce these things. because we need so much fuel to create energy to move anything from one place to another. So that way. samsara has no end.this. we will not achieve everything of anything. it will become just one piece. We go in circle. Some part of what they wished to achieve. but the little personal samsara that each one of us have. Floor of the great oceans of the world is littered with sunken ships. The answer is me. They can download the whole thing in your brain. they don't want any piece. Why we are in samsara Now. all the generals. Of course you can.If we are successful in samsara ~ born. who we admire. Then after that. that's very successful. sick. Still we will be not satisfied. and die. you know. if we look at ourselves. That's not miracle. Essence of you is limitless. Every valley in this world is littered with ruins of villages. all the emperors. many things. In history there was nobody who had achieved everything of anything. It is guaranteed that we will die before we achieve. that's pure physics and pure science. why we are in samsara if our essence is Buddha? Why? I also ask the same question. Some very happy whole life because something is wrong up here. Some even sick for whole life . Essence of samsara is essence of you. I am in samsara. If you look close enough. the samara has no end and samsara has no destination. We will achieve some part of something. And we all really putting efforts to achieve those things. and samsara will never end. very easy. secondary priority. Essence of you is Buddha. Of course. Just a press button telephone. Essence of you is complete. So in our own way. grow up.And s ome not sick but unhappy whole life . So you might not have to go to school . right now that is not possible. And they all born and they all died without achieving everything of anything that they wished to achieve. And we have many. But the answer I get is me. So many things in our head. But can you not be me? Can you? It is impossible! It is impossible! You always . main prime priority. So at the end. And we have to channel the energies from one place to another to do various things. But they did not achieve everything of anything that they wished to achieve. yes. grow up. But most people cannot even manage that. And top of every hill on this earth is littered with ruins of castles . So this way. you cannot find any place on this earth where you cannot find a bone . you know and then just if in case. So each one of us are in samsara in our own way. what do you want? Do you know what you really want? So. great priority. we are afraid we will become unhappy. All of these great people. we try to achieve something. And I also admire and respect them. Essence of you is sacred. Born. Because I am me. we try to be happy. sacred. Actually what do you want? Honestly. then we see the samsara. get old. still we want more. How many kilometers of wires they have inside ? How many kilometers of wires? How many individual pieces are there? Just for an ordinary press button telephone has more than two hundred individual pieces. When we are happy. then we get bored. You think of all the great people in the world. it will continue. more than two hundred individual pieces you have made and put them together to make the telephone. So now this way. very successful. sick and die. yes. now that is the definition of samsara ~ it is just going in circle. not only out there the big samsara . And when we are not happy and not unhappy. and then they died . So the essence of samsara is not like that. When we are unhappy. So just think of 747 aero plane that you fly to come here. achieve anything fully. you know. not secret.
So n ow the suffering of samsara and shortcoming of samsara is elaboration of that.K.call yourself I! And I . that is not I. Even we say. You love them. your husband. my husband. So now that is why. When you are better than when you think you get things done and you achieve things much more better and more glorious than those you think are equal to you. my mo ther. With due respect. And then you have a beautiful Buddha statue blessed. secondhand . You are not interested. You really. everything starts . And so now. you never said me Buddha. certain things you just don't want to have anything to do with. Ego pride. my daughter. but you will say. You don't get jealous to somebody much . when there is jealousy . So that way. My Buddha. Everybody is confused. my wife. Fore example. you enjoy watching it. you don't get jealous. your standard. so I am so small. and things you got fed up with. When you have something that you like. my brother. I don't want. But even if you are not angry. Now long as we perceive ourselves as I. When we become the Buddha. once you have the attachment. But I perceive it as I. you know. So I that makes everything other. But generally you will have jealousy to the same level. of course. you care for them . dak that's more text terminology ~ dak. When somebody equal to you. You give a little bit. extras. my Buddha. But these days. U. You know. riding in golden chariot and many bodyguards and wearing the diamond crown. So you don't get jealous there. You don't want to give away so much because you worry that you will lose what you have. And then once you have something you like. very bold example: I don't want anybody to use my toothbrush. much lower than you. Nothing can be more limited than I. leftovers. and once you have these then you will naturally have jealousy. This is not I. the stinginess is naturally happen. I think you are all the same except your children or something. so then people don't know who is lower than you . So you would say. until we become the Buddha. right? Very hardly that happens. . you know. You get jealous to the same level. you protect it. Somebody give five hundred Ruppes to a beggar . then naturally you will have something you don't like. Suffering of samsara So now it is about the suffering of samsara. or ten Ruppes . right? You actually enjoy it. your mother. your brother. You will not say me father or me mother. you don't get jealous. Queen Elizabeth of the Great Britain . then you become proud: I am better. equal to you get what they want more easily than you get what you want. who is higher than you. Anything to do with I. Or you don't get jealous to somebody much. extreme aspect of that is we call anger. then there is definitely first outcome is the attachment. my father. you know. you know. because my Buddha and me has no separation at that time. the other side of jealousy. That's good. then you will have something that you don't like . your wife. much higher than you . Everything that is to do with I. I think. we should. Can you find something more limited and smaller than I? I. and in Tibetan nga. he is not I. my money. therefore . I have attachment . but not I. I just give you one very. then pride is the other side of jealousy. you know? Then he is not I. You are all the same. are not I. All you keep it very carefully. my clothes. This is not I. So. Now you understand what is samsara . something you don't like. Even your father. my house. or I Buddha. then that is irrelevant. then you get jealous. but my essence is limitless. you know it's very confusing time. five Ruppes. Then when that is there. your sister. I am biased . my son. it is dear things for you. he is not I. my sister. So. I is very limited.
no heat underground. So when we become servant of them. like Taipei . even you are not uncomfortable. So if you go everyday breakfast in one restaurant. So that is Du jye kye duk ngal. Stress is not so bad. which is there in everyone. Practically some of you are quite deeply rooted in samsara. You are boss of thirty companies. then there is suffering beneath. because it is also limitless. and if we try to serve our defilement five defilements or six defilements. but not exact translation but almost. when you don't have something you want to have it. especially the highest have this. this aspect which is Gyurwidukngal. it is suffering. but inside there. it is endless. Every one of you. even the most fortunate comfortable condition itself. You still want to find new restaurants and you taste if you don't decide to say enough. Therefore you don't need it. it is different kind of stress. be as nice as possible. We all have it. So long as I. Employees. Sometimes relatively speaking more complicated. All kinds of things. I am sure. When you have Dharma perception. then we expect that. Three kinds of sufferings So this suffering of samsara is so much. But I am not encouraging you. by knowing the suffering of samsara. something about you. But the text summarizes it very beautifully here. What's happen when back home ? What is going on with my stocks ? All kinds of things. which we call ignorance. when we become so influenced by them and so much controlled by them. something . I am sure. but Buddha summarized it into three kinds of sufferings. how much stress is there? Not the same as one hundred companies. long as you call yourself I. So. dinner in another restaurant. That is called suffering of samsara. and then there is definitely going to be suffering. something about your friends. We all have it. impossible. then your mind have so much power. When you have something you are afraid to lose it. And by following and serving the five defilements or six defilements. the ignorance is there. I am not one hundred percent sure all of you can handle this one hundred percent or not. lunch in another restaurant. then how much stress you will have? And even you are head of one hundred Dharma centers. And then even happiness itself. I am sure. That means even you are really not in pain. it can never be satisfied. Disciples you cannot hire and fire. how much stress will be there? And each company has fifty or hundred employees. you will never be satisfied. which has lots of restaurants with lots of good food. no steam coming out . So all levels of sentient beings from the highest to the lowest. So this way. So the foundation of five defilements is I . but intellectually you can.from the I. or change. Summary of suffering of samsara Now I will go through this. so . First one is Du jye kye duk ngal. but different kind of stress. You live in a nice city. So you have to have a different kind of perception. It becomes an opportunity to learn. you know. If you say enough. So this is quite serious. Gyurwa means change or impermanent. you know you can hire and fire. Yes. long as there is the I. It is like volcano eruption that is about to happen. but no smoke coming out. These five defilements . I give you an example. Worry about something. everything is boiling. okay? Now this way then. Something back home. The second aspect of suffering is Gyur wi duk ngal . you can handle it.
"This samsara. of course this is written long time ago. And if the sailor does not run away. their feathers. I will go through it as it is. you know. in the basement . run to your boat. slowly you should wish for it. one should see it as the pit of fire. I cannot make it soft. "One should be fully inspired and aspired for this destination. but you might have some responsibilities that holds you back . So now the same way. Maybe fifteen percent ready. It would be more clear he would be dead. all the birds who live in the water. there i s no aero plane anything. how will he hold the. fame. O. that means Buddhahood . O. I go through slowly slowly and you translate. lands on an island in which all inhabitants are carnivals." Liberation means liberation from the suffering of samsara. In samsara. So if you are trading from Tibet to the Gobi Desert into Russia . You can renounce many. "This samsara". they will be burnt alive. What you call that? Oar. you know. one should renounce the samsara like the wild animals will do when the forest is catching fire. many things. but not the swans. you will be finished. Renounce getting drunk. But if forest is catching fire and they don't fly away. then they will be frozen in it. " When you are about to be executed. everything. we try to renounce whatever we can renounce now . When a person with a small boat crossing a very ferocious river. If you are not drunk.K. they give you a very nice dinner. What do they do? They will fly away. If the person in the small boat. Yah. and he will be starved to death in the middle of the desert. Now. they all just like the feast of the executionary . When the lake is getting frozen. very easy. You should wish for the full of it. everything. eat people. when forest catches fire. twenty-five perscent ready." So I try to be close as possible to the text. The samsaric place companioning wealth. I have to say as it is. to reach liberation . That way it is absolutely absolutely okay.you cannot cut those roots so easily. You cannot make money. But this. it is just like that.K. same way those who wish to be free from suffering of samsara. I meant . O. their feet.. So. everything . to be free from samsara. When a sailor by mistake. will become a dinner. "With this one should arise one's inspiration. Otherwise you will be handful of bones in the middle of the Gobi Desert . everything will be in ice. the pack animals. and the doorless . Same way. This is lots of stories and lots of examples. How would he hold the oar? So precious. Maybe your understanding is mature and you are up to it. It is their nest.K? Don't feel bad about it. So. Forest is their home. otherwise forget about the trading. what does all the wild animals do? They do their best to find a way out and run. then he will be finished.. business men are the traders they trade. your mind . that is a business man. "And realization of omniscience" . you know. He wouldn't even get half way through where he buys the thing . but you have to hear this fully. we. What you call? Row. So the trader. what does all the swans. what the sailor will do ? Run. But you should accept your shortcomings. if he don't hold on to the. who try to be free from the suffering of samsara. aspiration. it is never separated from suffering. how to go about it? This is very light. how did he hold that? That you know the piece of wood which you row. they take a long journey. So the birds that live on the lake. They will roasted. if he loses the oar. windowless prison hole. What do you call them? Like ducks or swans. It is their food. Everything is there. supplies. And one more example. you know. So it is written. maybe ninety percent ready. there are so many things and you can renounce many of those things." They call it medieval prison. if they don't fly away when lake is frozen. all of them. But slowly. " This samsara from the highest to the lowest. you must prepare everything. So don't feel bad about it. So trader should prepare all the food. Trader must prepare everything. But some of you are not one hundred percent ready.
sometimes. It is a responsibility. crossing a very strong river. yes. I have that problem. It is good. not short of understanding. all the condition is there. there is all the conditions there. And merit is absolutely important. You don't have to think of getting other people's money for free . everything will be a chaos. not short of aspiration. I am not saying that. precepts. It is very strange. That is wrong. See them and recognize them as a responsibility. you pray. later and forever. They will be fifty years old. you take that also as a responsibility and also as the Dharma. even worldly life better. worldly responsibilities you have. Your face will not be like volcanic stones. Because it brings suffering to us and suffering to every body . of course. not as a game. in certain society. you will not succeed. I am talking about that. you will have better health. and capable.will be clear. I like to do Dharma practice. you fulfill them positively. the negative way of dealing with everything. all the condition is there. pride. and fifty years old is one year younger than me . renounce means that way we deal with everything. now. but I am talking to those of you who feel that way. So renounce means. and clear. What kind of human being your little baby going to become . And we try to deal with everything positively. Then you can get across. we renounce that . and wish and recognize. I have that condition. Merit. you know. then this world will be terrible place. So if you don't make them good. like a pet. You can renounce so many things and which can make your worldly life. Because this world will be full of them fifty years from now. if you want to steal. You know. answer for that is: accumulation of merits . So future of humanity depends on your "guchi guchi". so what is that? Why is there no time? That is the merit. I am not saying that you all should have children . because morality is very important. the suffering of samsara is a very important subject to know. If you want to gossip. Her or his very big karma. And you don't have to lose your savings for nothing. So this way. So prime time for doing things. you can make it big difference. your family will be in more harmony . There is one thing that can take place of the merit . anger. So. and kind and mature. but I have this problem. and then to know how to overcome this. first you recognize. that oar is the morality. It is that the person is short of merit. Your face is more beautiful and handsome. jealousy. I have this condition . But that sometimes you also have to have merit . If you want to lie. why is that? When you wanted to do something wrong. No moral discipline. So whatever you can't renounce now. But their small karmas. and stinginess. so you hold onto the precepts so precious like an oar. You will have more peace. but I have no time". unshakable determination. I am not talking about everybody . They think of children as another race and then parents treat them like a toy. But when you wanted to do Dharma practice. And you can renounce gambling. but how we deal with everything that is right or wrong? But unfortunately. you can't do very much. There are so many people who say. so I can't. He or she has their karma . but short of merit. if you want to slander . you will have more time. That is unconditional. and then you pray and wish that you can renounce in the future. you wish that you will be able to renounce them in the future. Nothing wrong with everything. And the oar of the person in a small boat. then even if you have a very good intention. Moral discipline. So now this way whatever you cannot renounce right now. But many of you already have . we deal with everything with attachment. So. and you live in very good shape. very big responsibility. So this way. And whatever kind of samsaric responsibilities . it is your responsibility. "I really like to practice. condition is not there. Nothing wrong with anything . Without merit even if you have good intention. That is like the provision that the long journey will need.
"What happens if he later decides not to be a monk?" I tell them . "That is his decision. Then after that. I completed to teach you the four ordinary preliminary contemplations. Summary of the four preliminary contemplations So this way and the suffering of samsara. How can I say. So to see that is very important. then it is quite natural for us to become very happy about what we have and then forget what will happen next. "I have a son. then the preliminary contemplation is complete. I said. then we have to learn about karma cause and result. and appreciate the precious human life. Generally it is very difficult for people to appreciate what they have and it is hard to see what we already have. And their question is very funny. should I make him monk or not?" How can I make a divination for that? I don't make divination. and then leave that up to them. and we have to go beyond good karma. They said. First. And after that. Their decision for their children is same as their decision to themselves. we have to learn about the karma cause and result. So if you make him monk. they make their decision. and which will be made available for you upon the completing of our teaching here this time at the end of the month. So. we have to learn about suffering of samsara. So this order is very. So. make ‘mo'. Then parents have no responsibility for that. and it is very easy to see what we don't have. that's what you wish to. we have to go beyond just accumulating good karma. suffering of samsara is the fourth and last practice. Because we have to know what we have. So. by learning the suffering of samsara. reach beyond everything that is to do with samsara. determination. divination. So he will make his decision when his time comes". Very interesting.in order to have that. you know. no less. you son shouldn't become a monk? Then the person asked me another strange question . precious human life. So that way. then impermanent is . Because you are not allowed to become Bhikshu until you are twenty years old. you think you are doing your best to your child. Everything is impermanent including precious human life that we have. even the parents sometimes lack determination about their decision for their children. So you have to practice in this order. so you make your decision. because after the impermanent of this life. And another thing about this order is very simple factual reality. So for that reason. which we have. The practice schedule which I already have written down. Then when children reach a certain age. only determination can over cross the lack of merit. then he will decide to become Bhikshu or Bhikshuni or not. Then once we learn about the precious human life. But then that determination also will lack unfortunately if the person does not have the merit to have that determination. then we have to learn about the impermanent of the precious human life. And when he or she is twenty. "I don't make such divination. And we have to go . We have to go beyond that. I don't make such divination. you are the mother. suffering of samsara is what we have to overcome. you make it. If you want to make your son a monk. you have to practice exactly in this order. Even we accumulate good karma. They have to be responsible to their children same as they have to be responsible to themselves. we will have another life . No more. So. very important . And when you practice. and confirm. so make him monk. So for that reason. then still we are in samsara. then what happens? According to the karma. Right now it is your time. therefore . People ask me to make ‘mo'. After this session. So death impermanent is the second contemplation. Therefore. You are the father. Then after learning death impermanent . precious human life.
like this. like this. we cannot remove the whole lung but. And only then they know now they have a big problem. But then going in samsara. you know. I could have stopped somewhere and then got here the next morning. It is like that so you throw. and death impermanent makes us to see it very easy end if there is a problem . this is not the end. and then that's it. precious human life makes us very proud. there is a door here and door there. you know. one more day earlier. And then about the karma. Astrology is mathematics. the day gets longer and night gets shorter. it is like a boomerang. From that day onward. Then we know we better use what we have efficiently. not over there. They have a very good health. Dharma practice we do because we are afraid of something. And I have a door there . but there's no door here . we just become. very clever tool. Practically entrance should be there. then it doesn't make any sense. then we would know end of this life is not the end . So. and I have to arrive here that day. So. It just goes in circle. death impermanent then stop there . I put the stupa over there instead of over there. it is a boomerang . Otherwise. And Dharma practice we do because we want to get something and something in samsara. every atom that it pass through is one life. earlier one more earlier a day. when you learn what you have. You know. you know. it's more practical. I am fascinated by boomerang . For example. the Buddhahood. Two and two is four. In India . Because of that. You call that Fengshui. but they don't know that they have a very good health. We. And this we have to know. I myself also do certain amount of it. Even we do lots of things in this life. Because this life is not the beginning. I have friends and also I have people who I know . because as people drive down they see the entrance. One and one is two.extremely important thing to know. So by knowing karma cause . Otherwise . We do to get something and we are afraid of something. when you shoot an arrow. And it continues like this. So we have to learn about the suffering of samsara after learning the karma cause and result. more healthier in next life. They don't take care. Of course. Right? So then for example. The Australian use. Anyway. and result. I arrived at the middle night about 10:30 to 11 to Sherabling. and come back. But I have to start that day to come up here. midget of everything that we do. then your accumulation of merit and accumulation of wisdom becomes truly healthy one. Positive things we do. I could have started that early. So they don't take care of their good health . But this is the correct way. You look at this building. the native Australian use wood. So when I came. some part of it. death impermanent. everyday. we do it. now this way by knowing the suffering of samsara. And their liver has to be transplanted and all that sort of things. then you have to learn how to use it and how to take care of it. Now their lung has to be removed and operated . then precious human life. You know boomerang. that exact day. they drink like this. And it goes like this. And s o this way when you have. Then you throw again. how do you say. our Maha Mudra teaching here started the day the sun. And. the arrow is not an arrow. Karma brought us here from yesterday and karma will bring us from here to tomorrow. so until we reach the target. That particular day we start. we call it "Vastoo". it's a very . few . It is very important to know that karma brought us here and karma will bring us over there in the future. I could stop at night somewhere and got here in the morning. otherwise we are going to lose it . Then they are sick very badly. We wanted to be lucky. So when you shoot an arrow . we wanted to be richer in next life. This is not the beginning. it is not like an arrow. And they smoke . And they enter the entrance and the stupa would should be facing like this. it start from here to the target. That is astrology. Of course. like this. precious human life. That is common sense. like this.
Prostration. perfect. So. complete practice. Now with these four contemplations. T hat is worldly. but we follow it. few minutes more. If you practice Dorjesempa only for rest of your life just like Milarepa then you will reach realization just like him. Without knowing the suffering of samsara. And same thing with everything else.seconds. Pray for Buddha for your health. Dharma is for this life as well as for next life as well as for enlightenment. Otherwise it is very funny Dharma. The First Extraordinary Preliminary Practice: Refuge. And people ask me to pray because some of their family member is going through operation . the suffering of samsara is very important subject to contemplate. Ma Yin Pa means which isn't. further and further further down. And all the tires have to be checked. but if everything becomes just that. You just do the refuge. All of these nothing wrong. They are extraordinary because by practicing each one of them you can reach Buddhahood. I never go far away without filling the tank of my car with the gasoline. Thun Mong means common. few minutes less nights. preliminary contemplation is completed then you practice four extraordinary preliminary practices. and we have to do it. But always it should be attached to it enlightenment for all sentient being. Therefore. all of these things are worldly. Because it has very little to do with what Buddha's teaching is all about. Bodhicitta practice only for rest of your life you can reach Buddhahood. That's why it is extraordinary. prostration. few minutes actually more daylight. all of this is dualistic. Thun Mong Ma Yin Pa in extraordinary is perfect translation. tool for worldly success. P eople ask me to pray because their children having exams and all kinds of request like that. So you can't . So. the same way with the mandala offering and the Guru yoga. So now. So this way. ordinary. and your fortune. the fourth. and for the future of your children . all of this is worldly. and Bodhicitta Practice Given by the 12th Kenting Tai Situpa at Palpung Sherabling. I do my best. Sun will be setting further. Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 8 & 9 and Practice Chapter 8 Now after four ordinary contemplations. but only that much. I don't want my car to be stuck in the middle of nowhere. And each one of them is extraordinary. Just like Milarepa. What are the four extraordinary preliminary practices? The four extraordinary preliminary practices. December 2004. teaching will be completed. Then Dharma will become only a worldly success tool. In Tibetan Tun Mong Ma Yin Pa. People ask me to pray because they are opening a new shop or a new restaurant. then there is nothing for enlightenment. Nothing wrong. And each one of these practices is not missing anything. then you will not know the most important purpose of Dharma ~ the enlightenment.
Sambhogakaya. XO extra ordinary. You are visualizing deities. So physical feature which wears all the ornament represents Buddha Sakyamuni that is Nirmanakaya Buddha. Nirmanakaya unseparable. It is Vajrayana Buddha . and more dedication and more trust than that. So we do this. You have to be quite dedicated. the color of space. And why prostration first. the Buddha Vajradhara. Vajrayana all. Physically there is no way to express more devotion. represents Dharmakaya. This is the most comprehensive and detailed instruction and text on four. Mahayana. compiled by first Jamgon Kongtrul Lodro Thaye of Palpung. The first extraordinary preliminary practices ~ Refuge. Formless. What else you can do. Prostration. which is put together. Without refuge you are not even a Buddhist officially.translate that better than extraordinary. isn't it? Bodhicitta is more compassion oriented. And you become Mahayana Buddhist by taking Bodhisattva vow. Now as the visualization. And crossing on his heart direction representing unity. And you are visualizing Buddha in the very special manifestation. impossible. So with devotion and compassion then you are doing the prostration physically. That is the foundation. Now why then we have to practice all four of them instead of just one? Because Maha Mudra lineage is so rich so there are so many other methods: so many meditations. You are visualizing Buddhas. You are visualizing Bodhisattvas. one hundred and ten thousand times. expression maximum . Maha Mudra Torch of Certainty. Therefore this is organized as the preliminary practice. Refuge is devotion. of course but particularly four extra-ordinary preliminary practice very clearly detail here instruction . I meant all the preliminary practices. Visulization ~ Vajradhara Buddha And you are practicing the Vajrayana because all that you are visualizing there is Theravada. You are visualizing Arhats. Holding vajra representing method and bell representing emptiness.Vajrayana manifestation or description of Buddha. may I attain the Buddhahood for all sentient beings to attain Buddhahood. isn't it? You cannot say may I attain Buddhahood may all Buddha to attain Buddhahood. the Dharmakaya. But officially you become Buddhists after taking refuge. non duality. Prostration is totally on the ground. Therefore it is more compassion oriented.the maximum expression of devotion and compassion. You are visualizing Gurus. and Mandala third and Guru Yoga fourth? Why? The reason is Prostration is more physical oriented practice. Of course unofficially everybody is Buddha in the making. so many Yidam practices. You're saying. the color of emptiness. Dorjesempa second. You cannot be Vajrayana without refuge and Bodhicitta. Refuge and Bodhicitta So it is first practice because refuge and Bodhicitta is first. So blue color. actually this text. and quite devoted and sincere to do prostration. and Bodhicitta Main thing about prostration is refuge and Bodhicitta. So that is the Svabhavikakaya. All the ornaments five Dhyani Buddha crown and all the other ornaments which represent Sambhogakaya Buddha.
That proves very clearly the infinite reality. if you have time. Maybe in Cantonese. He bites it. So all of this time you are sitting. middle of space. Otherwise the details Refuge and Bodhicitta is in the prostration practice itself. Italian. Russian. countless. And they can hear. too. In the middle of deep space. Otherwise reality is multi-layer reality. Just some physical and senses differences. . Multi-layer reality. You just visualize. But if it is unedible piece of dirty bone. between planets and subway and I am talking as a human being. sufferings of samsara very briefly. Okay. So it will be the beginning of February. It is there already. You read them and as you read them you think of precious human life. detail already done so very briefly as you read it you contemplate them. if you give your dog one million dollar right in front of him.here. That is because of our skandha we don't feel. So but this I am only talking as a human being because mountain. Even right now for some sentient beings we are in the middle of a city and big subway just rushing here for some sentient being. and hungry ghosts and hell of our kinds. I am talking about the Gods. So it can be middle of two thousand years BC where no machines nothing middle of a desert right now for some sentient beings. He will tear it into pieces because dog likes to tear paper. for Gods. of course. we don't see as emptiness. your dog will bite it. This is only one of the infinite reality. They are not Buddha. and breathe and breathe out. and German etc. Another example. Now there is no self-visualization. You know there are some people in this world who are not enlightened. They are inside the wall they can see what is outside the wall as we see if we are outside. Nothing. They are unhappy. I think this is available both in English as well as Mandarin. For fish. And I am sure it is in all other languages such as Spanish. relatively speaking not even ultimately even relatively. Refuge. Because you have done already one week on each already. and animals. Then you do four ordinary thoughts very quickly as I read them. nectar. and human beings. numberless. They have all the defilements everything. it is air. Flying in. flowing lava. and Bodhicitta Practice Guide Now you will say refuge and Bodhicitta as usual and Dorjechang Thung Ma prayer as usual if you have time. most of the dogs will bite you. he don't care. For hungry ghost it is the most terrible untouchable thing. infinite kinds. So there is countless kinds. death impermanence. Refuge Bodhicitta. but they can walk through the wall. they can see what is behind this wall very clearly as we see when we are outside the wall. who are not Buddha. but that is very natural because everything is emptiness. If you take it away. So say lineage prayer. you just maintain yourself as you are. They are just like us. You don't visualize yourself as anything. it is amrite. If you want to take it away. the water that we drink. Prostration. karma cause and result. For some sentient beings we are in the middle of a mountain totally solid. infinite reality. They are happy. Everything else you visualize. And for hell this is burning lava. I am imagining as a human being of planet earth of twenty-first century you know. French. Therefore it is not only ultimately everything is emptiness but relatively everything is emptiness. That will be done after four weeks. 2005. For example. For some sentient beings we are in the deep of space in between one planet and another planet. Then you dissolve everything into emptiness. So now we pretend we completed the four ordinary preliminary practices contemplation already. even it bleeds his gum.
then your visualization manifests. countless. is practiced here. And the Maitripa's teaching is known as golden rosary. And out of many great masters. all mother sentient beings right and left and behind you like ocean of sentient beings. Not in the. So in front of all of you. wish fulfilling tree.Refuge Tree So now dissolve everything to emptiness. you know. all the gurus of the lineage. And huge tree with four branches. And surrounded by field of the our main Yidams. flat. So in this lineage guru then Marpa's Guru is actually Maitripa. friends and enemies. green. out of which sixteen years and seven months with his gurus receiving transmissions. Something likes 'Kan Lu' (nectar). the Vajravarahi and Chakrasamvara in union. Not here. Naropa. So in our lineage Vajravarahi is which represents the wisdom is main deity because method is for what. So they are in the space. Now the visualization of the masters all the orders this thangka is the most updated accurate thangka and I think it have sixteenth Gaylwa Karmapa also here. one of his master is known as Khadroma Miru Key Gyen Chen that means Dakini who is adorned with ornament of human bones. So now. For that way it is most updated and complete thangka. you know. Visualization . that means the oral transmission which is known as Ka Shi Gyu Pa. method is to acquire wisdom. And here the front branch is for the deity. because the middle one is trunk. is the Guru. but it is in the space here and there. Not under refuge tree. Your guru manifests in the form of Buddha Vajradhara. And she is also his Maha Mudra master. So all sentient beings. And of course. Essence of all sentient being is primordial . But not in the. one coming this way.Some don't. one growing that way. Buddha manifests in the form of Buddha Vajradhara. In between. And the central trunk. And his main masters are Naropa and Maitripa. In the middle of meadow. not in the Buddha Vajradhara to Guru Vajradhara kind of line. In the middle is Guru Vajradhara. all the lineage masters until your guru. Okay. All facing same direction as you. Maitripa etc. And from Maitripa he received many transmissions but he considered Maitripa particularly his Maha Mudra Ji-Kan-SunShi (Vajra Guru). beautiful lake filled with most sacred water we call. You know. endless. the Maha Mudra teaching is the teaching of Buddha which is transmitted by great masters like Tilopa. The reason is although the Chakrasamvara is the king and Vajravarahi is the queen But Vajravarahi represents the wisdom and Chakrasamvara represents the method. So top is Buddha Vajradhara. You visualize your father on one side and your mother on another side. So in this thangka the Khorlo Demchog and Dorje Pagmo. Not there. In the middle of that lake. beautiful meadow. So from emptiness. method is to awaken the primordial wisdom. and all sentient being. From Naropa he received the transmission of the Kagyu. You can call it the four branches or you can call it five branches. He has many masters. but Tilopa and Naropa are also part of the lineage. Just like people. one growing that way. the central branch. Here and there. Tilopa here and Naropa here. Because Marpa had many great masters during his three trips to India and spending twenty-one years in India . green. The four mainstreams of Ka oral transmission and one of them is named as Maha Mudra. one growing behind and one trunk in the middle. Tilopa and Naropa. So dogs with more wisdom they don't. Actually our main Yidam of the lineage is Vajravarahi. Some dogs are more wisdom than the other dogs.
Abhidharma Sutra and Tantra and all of the teachings of Buddha is in form of texts on the branch which is behind. So of course at the beginning you will be singing very slowly. right side here and left side here few books shelves. quite slowly. ordinary Sangha the difference is the Bodhisattvas like Avalokitesvara and Manjushri they are considered holy Sangha. And who is surrounded by all the Buddha which is represented by Buddha of ten directions. So three main Arhants are depicted here in the middle Kungawo (Ananda).wisdom. You doing the saying the prayer also slowly because you are not used to it. too. But of course holy Sangha. you know. Sambhogakaya.. Vajrayana all the great masters... They are holy Sangha too. Like clouds. Vajravarahi is our main Yidam. So that is the full refuge prayer that you do for the first prostration. that is the Dharma. The Vinaya. Nirmanakaya. Now the tree on the right. And we call it text style are shown here and that is just to symbolize. Every muscle could ache. And now the underneath the branches. And you also do prostration quite fast. If you are really doing two hours of practice everyday.. Muscle ache once you build up and stretched then it goes away.' because few words shorter. And then in the space above. The Buddha. So the branch which is behind. you stand up and then do the prostration and say the refuge prayer. So most people start from'Pal Den La Ma Dam Pa. Right of you over there. And in thangka you cannot draw. so all the teaching of Buddha the text. And once you get used to it then you said quite fast. So I mean for each session each session began the whole. And then Ananda's right is Sariputra. And two-arm Mahakala is in the middle. Starting Prostration So in front of them.. it would take about a week or ten days to get into that stage. if you are not exercising then first couple of days you will be quite painful. you know. not right of you.' It is the same thing. and your joints will ache. the branch on the right... So after some time you're reciting . Now the left of the refuge tree which is over there. which is your right but left of the refuge tree. Then after that then you can start from 'Drn Chen Tsa Wa Dang Gyu Par Che Pai Pal Den La Ma Dam Pa... below the branches facing toward you are all the Protectors. But joint ache is a little bit more serious than muscle ache.. Svabhavikakaya is right on top on the lineage. Therefore just symbolically.. And then all the Arhats considered second to them. Very very holy.. then all the masters of all the lineages..' or 'Pal Den La Ma Dam Pa. You doing prostration also slowly. But the Nirmanakaya Buddha.. So now that is the refuge tree. Some people even get cramps. Space filled with them. otherwise we don't know how to draw behind it. Mahayana. are shown. And these three Arhants represent all the Arhants. Unless you are doing lots of exercise.. because of that. So right of the refuge tree which is facing you that is the Buddha. Dharmakaya. So center is Avalokitesvara Bodhisattvas surrounded by other seven Bodhisattvas which are altogether known as eight Bodhisattvas. grows behind. Theravada. So they represent the eight Bodhisattvas represent all the Bodhisattvas. On that all the Sangha and holy Sangha on top and ordinary Sangha underneath. that means the right of the refuge. And Ananda's left is Mongalputra. If you are a little be older. Enlightenment is the full realization of the primordial wisdom. is over there in the center. and then surrounded by all the other Protectors of the lineage. So two-arm Mahakala is our main protector. the Nirmanakaya Buddha. Right of the refuge is over here. So the first refuge prayer first prostration you can say the whole thing. the Buddha Sakyamuni.
and Sangha. you know. The same way. Very simple. A little difficult then you rest. Three fingers open that is the best. Also used square like the towel sort of to slide that it is also good. Sangha. It goes away. Concluding practice and dedication And then when you wanted to stop your prostration session then you sit down. two. you know. They have a permanent bump here. You can spoil it. I take Bodhicitta and practice . I take refuge to Buddha. Deity and Protector for your body.Open fingers you can count the mala very easy. now you are putting your hands together that means you are totally totally submitting and devoted and dedicated. forehead. same thing with the mind here. Bodhicitta. and you can't do prostration for a couple of days.pretty fast. you know. then you can do many many things. So same thing with the speech here. But the best is thick cotton glove with fingers open. And that means you totally dedicated and totally devoted to Three Jewels and Three Roots for your purification and their blessing. I will give you some very very simple advices. like something in the middle like blanket or big towel folded one in the middle so that is for the knee for the ribs and all these. So if you need a solid wood. sit down. Guru. smooth and fast. you know. I saw lots of people like to do that. It's very nice. And for the benefit all the sentient beings to reach Buddhahood. Sliding. After sometimes plywood wore out then it would pieces will stick into your skin. one. It has to be quite thick and you must have quite few of them. And you are requesting for blessing of the Buddha. And only three. You have to go to medication. Plywood. You put your hands together. Of course I don't have to tell you but sometimes people don't know. three. you are saying 'Just as all the past Buddhas and Bodhisattvas took Bodhicitta and practiced Bodhicitta same way. Or you can discipline. It means until I attain the Buddhahood. Those of you who have the soft live which most of you do. three. if they wore out. Then you need pad. when they do prostration maybe they do it forcefully is a habit. So wooden floor is very good and good marble is also very good but plywood is no good. I taught quite forcefully you know. So here. Wood is good enough. I don't know why but maybe they like to show you. Not up down up down. I don't have to tell you but some people don't know. Then you will be busy. Dharma. You know. I see some people do funny funny things like But one. So when you do the prostration. two. Most of them also have their heads down. A little be difficult then you stop. OK? So you put on your head. But if you are young and tough you know and also you are not so fragile you don't need those. When I taught. I don't know. Planks for prostration board put the plank this way. Bodhicitta recitation. You know. And then again get up and do the prostration and when they get tired they sit down and chant recite the refuge prayer like that. Fast as they can and then when they get tired then they sit down and chant the prayer for more. But don't do Kunfu prostration. If you discipline. You have to say quite relaxed. Or it just individual habit. Many people like to do that. Then you say the Bodhisattva recitation. you know. You don't have to look for the pad. Dharma. it means you confess and purify all the negative karmas of your body for the countless life time and karmas that are created to your body for countless life time. That is the Bodhisattva refuge. Many people like to do it. you know. you bend down and you are totally on the ground full stretch of your body like this. It is quite good. then it would be just like that. And then. So that is my habit. Not like that. Body is just like a kid. say the prayer very slowly but do the prostration quite fast.
Bodhicitta means I wish to attain Buddhahood for the benefit of all the sentient beings to attain Buddhahood. That is may all sentient beings always remain happy and with the cause of happiness and no suffering at all. and Guru Vajradhara dissolve into light. then when that happen. all the Bodhisattva to fulfill their aspiration. So limitless compassion. And so this recitation you do one time. So that is rejoice to the others. and then help all sentient beings to bring to Buddhahood. After this you repeat three times. That is Bodhicitta. just like this.' That is taking the Bodhicitta. I got it mix up. Three Jewels and Three Roots. And the third is you invite all sentient beings to enjoy all of your merits and wisdom. Bodhisattva Vow. And also wishing all the Buddhas. And with that blessing. except when you're taking the refuge and Bodhicitta. So here all of the refuge. with that sense of blessing. After that there few more prayers which are wishing all sentient beings to have Bodhicitta. you try to remain in that state of meditation for sometime. Then there three more shaloka that is related to Bodhisattva. So that. second is commitment. That is all that loving kindness. And also wishing all the Buddhas' activities would flourish for the benefit of all sentient beings etc. And who have Bodhicitta may their Bodhicitta become more deeper and more profound. You're taking it from all the Buddhas and Bodhisattva and Three Jewels and Three Root which have there already so you're receiving it from them. First one. which you visualize there. just dissolve into light and that light dissolve into you. So detail is in the translation. That is the first one. That means . You can say regular short dedication prayer or you can say long dedication prayer. you know normally you would feel that. So Bodhisattva have many many levels. because I have taken Bodhicitta today. The shortest one that means because of this merit. Long dedication prayer is like Maha Mudra Prayer which is quite long. Only that. Then the last prayer that you say is four limitless thoughts. All different kind of Bodhisattva aspirations. And the first is the self rejoice. may I realize the Maha Mudra and may all sentient beings. Refuge and Bodhicitta you refuge recite three times. all of that prayers you said only one time. May all sentient beings be free from suffering and the cause of conditions of suffering. And second is the limitless loving kindness. compassion. sorry. you know. There is couple of them. because you dedicate everything for all sentient beings. And then the second one is you're saying you will do your best to practice Bodhicitta as a Bodhisattva so you will not contaminate the lineage of Bodhisattva. Then when you arise a thought. included the refuge tree everything dissolve into the Guru Vajradhara. Some they want to reach Buddhahood. So the second one is the limitless compassion. Four thoughts you say three times. The third one is limitless joy. They are Bodhisattvas' prayers. first one is limitless loving kindness. impartial. So all of this you don't have to any extra visualization. There's no other visualization here. Four is limitless impartiality. may all sentient beings be from suffering and cause of suffering. Jam Pa Tse May. And you and Guru Vajradhara which is embodiment of Three Jewels and Three Roots become unseparable. All of them is the same Bodhisattva. some are until all sentient beings reach Buddhahood. Those one you saying that I became part of Buddha's family. and joy is for all sentient beings. they don't want to reach Buddhahood. may I be able to lead all sentient beings to the realization of Maha Mudra. then you dedicate the merits for the benefit of all the sentient beings. third is the rejoice to the others.Bodhicitta. under the refuge tree. for some time that are naturally there will be thought arise. Then now is the conclusion of prostration practice. That is may all sentient beings be happy and be with the cause of conditions of happiness.
So if I give you two things to wash. But all of us are ultimately pure. When we say purification. that is the first. Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 10 & 11 and Practice Chapter 9 & 10 Now the second extraordinary preliminary practice is Dorjesempa. dirty clothes. the first preliminary practice is completed. then you fall asleep. all is ink . You will find only relatively impure beings. Because from outside to the inside. the dirtiness is only outside.Buddhahood same thing. So it also give us very clear understanding. Another one is a dirty cloth.K. you feel relaxed. we naturally understand there is something pure inside. it becomes smaller. by this word. It is a complete practice by itself. It is a complete practice in itself. Then if you have common sense. prostration and Bodhicitta practice. smaller. So our primordial essence is always pure. two of them in front of us. smaller and then disappear. there is clean clothes. And you would feel it very nice and then you do Dorjesempa visualization and recitation. If you practice Dorjesempa only for rest of your life. If you are able to do practice properly. December 2004. you can reach the same realisation as all the great masters like Milarepa have reached. O. Bowl of ink you cannot wash. Wash . Clothes. purification.black. It is not very easy to fall asleep when you are doing prostration. something that cannot become impure. The Second Extraordinary Preliminary Practice: Dorjesempa Practice Given by the 12th Kenting Tai Situpa at Palpung Sherabling. This is also purification oriented practice. So there is a very simple common sense comes out of the word. So dirtiness is attached to it because dirt is collected on it. you use water and you clean it. which is something outside of that pureness. You completed one hundred and ten thousand prostrations. You are not doing prostration or anything like that. And as a result of feeling relaxed. wash. and wash. But inside there. Now you have done practice for long enough. And so physically you are just sitting. So with that the refuge. we become Buddha. then naturally we have to know what does it really mean. and equal. then it becomes very clean. there is something to wash. When we become ultimately pure. Purification. You cannot find one ultimately impure being in the whole existence. The prostration and Dorjesempa both are purification. Until that. Therefore. each one of us more pure in something and less pure in other things. But prostration is first because as a beginner biggest obstacles for doing retreat or doing long time practice is you feel. So you use soap. something that is eternally primordial pure. common sense understanding. you will take the dirty clothes and you will give me back the bowl of ink. Then you would be now sitting down. we might be more impressed by the first level . So if we see first level Bodhisattva and Buddha. One is a bowl of ink. that there is something that is making it impure. Now this is more oral and mental oriented purification practice because you are mentally visualizing and you are orally reciting the Dorjesempa's hundred-syllable mantra. same.
So our level of purification and Arhat's level of purification. Killing something. But something that is totally everything. I am sure it is not totally clean yet. Dikpa means negative karma. That is you can purify it. It won't be there. So the definition of these two is quite important. For us. which with you purify. So I will say the Tibetan words. Something sweet our tongue can taste. similarly when we purify. for them it is like maturity. There will be better ones coming in the future. Minpa means fully ripened. that pleasure is also not there. It is not the result of cause and condition. it is also clearly written in the text. But something. There is nothing more to develop. So all of that would be there. I don't have a perfect example. Old days they washed clothes with ash. Sangye Kye Shing Jang Wa . washing with the old soap. So this way. But then you say aye-yor. So Buddha's pureness will be like to become pure itself. I want to do my prostration. Dikpa. So first level Bodhisattva will be more dualistic than the Buddha. a sin. stealing something. At the beginning you will say. Drepa means obscuration. It is beyond cause and condition. Then after some time. for us it is like pilgrimage. After some time. so we can count. it is like washing with the ash. that is Dikpa . And Drepa means obscuration. we don't know how to count. Spontaneously. And much more cleaner but still it is not really clean. totally by millions of forms. It still smells pretty bad. then Buddha. You don't have to repeat for it. when we purify one thing but then our dualistic perception somehow crave another thing. Oh my time. Even you are born in a higher birth. So something hot our tongue can taste. purification is naturally describing very clearly everybody is ultimately pure right now. So they will prevent you from having greater rebirth and they will make you to be born in lower birth. the purification.e . Therefore. Now. So now. But I have a some very superficial example. But Bodhisattvas. like that. pain there. it . So it will be pleasure to do it. But there is one thing good about it. Oh I am too late. bad karma i. But not exactly soap that we know. Dikpa. Don't worry. I give you very simple example. washing with the modern soap. But your aspiration and your devotion make you go on. then that aye-yor will not be there. Bodhisattva's level of purification are totally. but Buddha manifest countless. When we progress further. then that something will become less and less. all these kinds of things are Dikpa . the obstacle. does not have anything good about it. this way. Now we have dry clean or very special soap for cleaning. because first level bodhisattva can manifest perfectly one hundred. we Jangwa Dikpa and Drepa. So from one Buddha field to another Buddha field. Jangwa means fully mature and fully pure and fully accustomed. lying. Relatively until we become Buddha. So now similarly. Jangwa all three are completed. So the worst one is purified. After some time. Buddha has no dualism whatsoever. It is quite clean but still a little dirty. From first level Bodhisattva to second level Bodhisattva: Shing Jang Wa .Bodhisattva. you will do it. There is nothing more to purify. Mainly with the motivation of somebody's wallet to become bigger. like fruit fully ripe. Now the definition of Dikpa and Drepa. The sin or negative karma or in Tibetan. Dikpa means negative karma. No dualism between the taste and the tongue that we can't taste. Minpa. It is really clean. that is Drepa. sticks to it. Drubpa means complete. So pain here. they will Shing Jung Wa. we cannot taste. there is something to purify. So that way. when Dzokpa. they were using some kind of soap. different. And everything is full so that is Jangwa. limitless. that it is like.
Geywa means virtuous. Four strengths of purification Now for the purification. Soon Jenpa. you know. but they're jealous of you. . overpowering. But then it will keep away. Tob. four ways. Because of the good karma. but they hate you. So it is an obstacle. particularly. pure regret or repentance or regret for the negative deeds that you might remember or you might not even remember. And then you would have thousands of other people. you will have good health. the Dorjesempa practice is encompassing all of the four strengths. So. Soon Jenpa means like. you will be more popular. Because of the good karma. but Drepa. It is the antidote strength. So this way it is a method and antidote. Geywa means good positive karma. just like a thin plastic sheet put inside the eye. And so Geywa and Dikpa. what happens? You have thousands of people who you don't know them and they like you.will prevent you from having positive and conducive conditions for the Dharma practice for the realization. it is Nyenpo Kundu Chot Pe Tob. So you have sincere regret for it. of course. But it is Drepa. So even some of the Geywa. Nyenpo means antidote. So this is when you have a sincere. the positive karma also can become a Drepa. all of them. Like you have one sickness and there is one medicine which is antidote for that sickness. So Drepa is obscuration for wisdom. then that is not that much of a Drepa. healthier and more popular for benefits of sentient beings. That is what famous is. So eye is Drepa. This is very simple. But then if you have motivation of becoming richer. So that is the overpowering because your rejoice for that negative deed and your regret for that negative deed. Like poison. that has the power. so you can't see. Tob means strength. Mik Drepa. an antidote. you don't know them. Mik Drepa and Mik Longwa is different. So. Then that is one very important strength for purification. if when we do Dharma practices for us to be more famous. Dikpa means non-virtuous. How much of the obstacle it depends. the regret is more powerful. But later you regret that you stole it. If you are famous. And why we wanted it? Because we wanted to enjoy it. there is four particular we call strength. Mik Drepa so cannot see any more. obscuration. not become a Dikpa. more rich. And that simply means it will be obscuration for your enlightenment for your Buddhahood. But I give you this. four particulars. more healthy. antidote particularly. Now that the second is called Nyenpo. they don't know you. So that is Drepa. Because of the good karma. So that regret is bigger than the joy that you had. overpower. Then the rejoice of the negative deed is overpowered. they don't know you. keep us away from realisation because you will enjoy it. more famous. And then you have thousands of people who you don't know them. It will obscure you from developing wisdom. So the first one is known as in Tibetan. For example: you steal something and you are happy that you manage to steal. The four things. But their eye is Drepa by the thin layers of new skin that it grows there. strength to overpower. four strengths for purification. Dikpa means negative karma. So their eye did not for blind. Drepa like: when somebody have a cataract on their eye. I give you very simple example. the strength to purify. then it is not Dikpa. Drepa means obscuration. one poison then you'll have an antidote for that poison. you will be richer. But out of the four. But still it is a little bit of Drepa. known as Soon Jen Pe Tob. Because it is a method you visualize and you recite.
And now all the Buddhas' and Bodhisattvas' blessings return back in the form of light. Now this HUNG together with the dorje radiates pure white light. But this is the Vajra posture. In visualization. white. It is a sacred object. the vajra. One spoke in the middle and four spokes in four directions. also down. white. Inside the round thing. of course. It is the five spoke dorje with HUNG in the stomach of the dorje. But the feet is not like this. The thangkas and statues are meant for us to use. But it represents all the Three Jewels and Three Roots together. it is not. when you have very clear visualization. Of course. Therefore good thangka or picture of good thangka or good statue or picture of good statue is very important. without the others. So on top of that crystal disc. and we do Tibetan letter. so Three Jewels. the vajra. But also it is to help us to visualize. to help us visualize as well. there is a white HUNG again. visualized clearly and then the PAM . So that is not very good. All direction and that light touch all sentient beings and purify all of their sufferings. Then of course up . again white HUNG. moon crystal disc but white. And everybody calls it lotus posture. So on top of your crown. you know a full dorje. then it transforms. And it is just like the Guru Vjaradhara. that also white. And as it retrieves. And this is very good except the feet is Vajra posture. So that dorje. but it is very easy. That vajra is white color Dorje and with five spoke. So Ku Sum Tse Sum Kundu. It is your root guru manifesting in the form of Dorjesempa. So the HUNG white then transforms into a vajra. Otherwise you will be visualizing Dorjesempa one hand a little bit longer than another.Visualization . I don't know where that comes from. All of this we need a very good thangka. white PAM.Dorjesempa Now the visualization of the Dorjesempa is: You yourself remain as yourself. This is we call Vajra posture. Crystal is transparent. no self visualization. And that Ah. And then Dorjesempa is representing all Three Jewels and Three Roots. Just like pearl. If you get a mother of pearl or pearl. Now then way Dorjesempa holds vajra here and bell here. which is created. And that white P AM transforms into white lotus like this. transforms into Dorjesempa. On the picture it is Vajra posture. So Tibetan letter or Sanskrit letter PAM . So Dorjesempa like this (thangka in "Torch of Certainty"). then that Ah transformed into a moon disc. So that P AM . That is the right foot is down towards your crown. Which is very similar. But if you calm down and . has a round thing in the middle. So some people say it is difficult to visualize. So like that radiates all direction. then it is perfect. there is a letter PAM . there is letter HUNG . it is like light radiates and light retrieves. Three Roots together. The other one is half posture. accompanied by all the other lights. Because the measurement and everything is perfect. of course. Just like pearl. It has to be totally perfect. Tibetan letter is created from Sanskrit letter. The dorje has nine spoke dorja and five spoke dorje. it is white but all the other color there. white like a marble. And that light touch all the Buddha and Bodhisattvas and make limitless offerings to all of them. white vajra. there is letter Ah . The foot is the right foot down. And then on top of that lotus. It also represents in the form of Dorjesempa.
So from this mantra chakra radiates same kind of light to all directions.? So if you try to see whole hundred-syllable mantra. I am looking at the feet. But once you master the visualization. then the long mantra. Ngag Kye Khor Lo . That happens. If it is a train. and entire Dorjesempa. Visualize one by one in the Dorjesempa's heart direction. that will happen when you are very very good practitioner. then all the mantra is put the same way. That means when you put it. Deity. Guru. Sangha. it's already there. quite hard actually. We call this mantra chakra. Cannot see everything clearly at the same time. there is a moon disc. the hundred-syllable mantra. then OM BENZA SATTO HUNG. So on top of that. I see the feet. So I just see the face of something on it. So that way it is easy. Here also flat.look at the thangka or the picture. It's little hard to. I am looking at the hand. Deity. and the central. And it is clockwise. You know. each one of you. So that is when you place anti-clockwise. quite hard to have the visualization of all of it very clear at one time. then you develop the ability to see everything very clearly at the same time. that is almost impossible. If OM BENZA SATTO HUNG is a train. So physical visualization is complete. That it is there. OM BENZA SATO HUNG . It is even impossible to look at this picture and see everything in this picture clearly with my own eyes at the same time. everything at one time very very clearly. It just flat. I cannot see all of you very clearly at the same time. not little. but all the way from beginning to end. If it turns. I am looking at the face. But now it is consecrated. it will turn anticlockwise. Then it is clockwise. then OM BENZA SATTO HUNG. everything clearly. Protector. I see the face. You know. Now when we have this. You know. the cabooses at the end and then compartments in between. And on top of that which is flat. but I don't know where you are looking at. in Dorjesempa's heart direction. put the OM that is the engine. So like this. then you know because you know how everything should be. Engine front first. it is somewhat blessed but your imagination. and Guru. Up to this point. Then. the cabooses at the end. not like this. But even I wear my glasses. So you know. Now inside the Dorjesempa. you know. You place the same way because in the middle HUNG . then it would turn. you have to put it anticlockwise . then the last one. light radiates from this mantra chakra. there is a letter HUNG standing facing front. it turns clockwise. and the first circle. When you place clockwise like this. They invoked is like invocation and your visualization the all their presences dissolve into it and then it becomes the real Dorjesempa which is the embodiment of Buddha. At the beginning you cannot. so that it will be clockwise. So then after this. So visualization also same thing. But at the beginning. So Khor Lo. Now outside of that OM BENZA SATO HUNG . Then compartment BENZA SATTO. so then One by one and put it in circle. O. I just see your face and all of you have eyes. Then it touches all the Buddhas and Bodhisattvas. Dharma. I see the hand. Chakra means wheel.K. and second circle. So when I am looking at all of you. very clearly we visualized. Protectors of all directions and they all their presence is invoked. right now I can see you. visualization is complete. just a moon crystal disc inside the Dorjesempa's heart direction. I can not. Here OM . But it is quite easy to visualize HUNG first. then letters is turning clockwise. So you have to put it anti-clockwise. the . Then leave it there. Here also flat. All white and is surrounded by OM BENZA SATO HUNG.
the visualization now become real. You end there. then you say the prayer. you know. You are repeating the long mantra. It all burns there. So the meaning is: you are requesting Dorjesempa. Then it becomes the statue. Then it becomes the real holy statue. all the five objects of prostration. on the five branch all dissolved. then you will say this prayer. and it fills the Dorjesempa. So from all of our. exists including eyes. And then when you arise another thought. not repeating the short mantra. its crown deity is Mikyodpa . Your imagination. all the negative things come out like most unpleasant color like whatever it is: green. And you and Dorjesempa become one. And then you remain in that a little bit. become real presence of Dorjesempa. And then as you are totally pure and filled. you know. brown like this. because of the ignorance I and all sentient beings have accumulated lots of negative karmas and some of them are described here. And then all goes out and goes into the earth. And you try to maintain that state of sacred unity for some time. But that you don't count as the one hundred and ten thousand. then from the Dorjesempa's mantra chakra. And as a result of your very sincere aspiration and your sincere request. black. The same way Dorjesempa dissolves into the mantra chakra and that dissolves into you: dissolving into light and mantra chakra dissolves into light and dissolves into you. everything comes. And then it comes out from the toe of the right foot which is towards your crown and from there nectar flows into your crown and it fills your entire body. And then all goes into the depth of earth until where the fire is and we call it golden ground. And after that then Dorjesempa dissolves into light and dissolves into you. all levels of karmas of yourself and all sentient beings. So it is the king of all the Buddha family and represents all the five Buddha family. You put the blessing things inside and everything and relics inside. nose. then you end with the nectar flowing up and stopping. And as you are visualizing this. Then you put the mantras inside. So the same thing for your visualization. showers like a fountain. how do you say. Until that. Now the crown deity of Dorjesempa is Mikyodpa. And it all melts there.Purification You are requesting the Guru Dorjesempa and all the Buddha and Bodhisattvas to purify all the negative karmas. it is an idol. So it is like most pure crystal body of you filled with most pure pearl milk. then the nectar flows up and touches Dorjesempa's toes. And so your body is filled with this pure nectar. And then stops flowing the nectar.silver smith made the statue like this with their hammer. It all purifies there. Then it is consecrated. Short mantra you repeat only few malas at the end. And so .But then of course. That you will see in the drawing here. Then when a thought comes up. And all of your negative karma even this body which is the result of our dualistic karma is also purified. Then now when all of that is clear. Just like during the prostration. Concluding practice and dedication Then when you wanted to end the session. But Dorjesempa itself is crown deity of all the Buddha family. you are reciting th e long mantra. And you and Dorjesempa become one. ears everywhere including the pores. the nectar flows like fountain. then again you do the same flowing the nectar again. So white nectar just like milk and like pearl milk. Visualization .
Nyespa means actually doing anything wrong. December 2004. So all of these negativities are purified. You will be more ready. your all the Dikpa. make offering to all the hungry ghosts. It all depends on your time. as you appreciate that. So he breathes out. This practice is to chop yourself into pieces and make offering to the Buddhas and Bodhisattvas. right? So for that you say " Gon Po Dak Ni Mi She Mong Pa Yi. So he proclaims that you are purified. everybody likes this . So that means like he prophesies you. mind and Dorjesempa's body. the fortunate person you are. then Dorjesempa dissolves into light and dissolves into you. So as you say that. When you awake from this. My son /my daughter. Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 12 and Practice Chapter 11 In the teaching this particular chapter is placed here. But something very strange is everybody likes this practice. speech. You have less time. through your wisdom. " etc. And then Dorjesempa says. Then Dorjesempa dissolves into you and becomes one with you. And so that can be translated as proclamation as well.. after the Guru Yoga. And Tungwa means any kind of vows you have taken that you have broken. then you visualize Dorjesempa smiles a little bit like response to it. So that Dorjesempa dissolves into light and dissolves into you. maybe this will be a little bit too much. Dikpa means negative karma... do less. Drepa means obscuration. if we translate that English directly. I think it is more appropriate for you to practice it when you finish all the four foundations. And your body. do more. O. through your power of wisdom help us and purify us. So now when you wanted to end. you know? And I thought people would have difficulties. And then when you wake up.. So requesting them to bless you. Four extraordinary foundations. So That is the part of dissolution. And also we use another. speech. mind become one. Otherwise. Dorjesempa smiles and then says what we call it proclamation. Drepa. make offering to the protectors. I am teaching it here. if you are very sensitive or you are very new in the Dharma practice. And then you make some regular dedication or Maha Mudra short form dedication or Maha Mudra long from dedication which is pretty long. then you say regular short or long dedication. the Tibetan word.through your compassion. he acknowledges you.And after the dissolution. And you confess all aspect of negativity which you remember and don't remember you have accumulated in the past.? Then Dorjesempa has to dissolve into you. So as you're saying that. And as you say that. then you dedicate the merits for the benefits of all sentient beings. but after today. You have more time. The Third Extraordinary Preliminary Practice: Accumulation of Merits ~ By Yogi Practice Given by the 12th Kenting Tai Situpa at Palpung Sherabling. then you practice this. You know.K. So now I will say that one more time. Wuk Yung Wa. then you remain for some time. make offering to all your mother sentient beings. And then you remain in that for some time. devoted you.. But in practice. Wuk means breathing.
the pig represents ignorance. Not in the sky. you know. That's why to symbolize that transformation. with the vajra on top as a handle. So now when you are calm. although it is the same thing. And that sits on top of the three skulls and it become a huge skull cup container. Just relax. but there is a difference. And as you say that from your heart direction. not a full pig in the sky. just like this but skulls facing three directions. Then you say "Phed" very loud and very forceful. is one gesture. And it cut your skull from here to here very clean. Lha Sakyamuni. this part is facing you. three full skulls facing three directions. Another thing is maybe they feel this is exotic and unusual. Vajrayogini is exactly like Vajravarahi but no pig head. and her right foot is up and standing on her left foot. which is like a cut hooked blade. she has a pig on her head. this part has a letter Ah. Sakyamuni. the size of each one is like a mountain. so it's not upside down skulls . So then the Vajrayogini who holds the blade here like this. a lot. it doesn't mean rooster is bad. So in between Vajrayogini and you. it doesn't mean that snake is bad. So in right hand. abiding and harmonious state. then your ultimate Buddha essence limitless wisdom manifest in the form of Vajrayogini. And then from your heart direction. your nature of mind manifest in the form of Vajrayogini. And very clean. never. Lha Sakyatuba. they all sometimes called God or Lha. I think one reason is maybe you would like to overcome the attachment to your body. the Vajravarahi. And then you get to calm. So when you say Vajrayogini and Vajravarahi. And holds the Kapala here. Because pig represents ignorance. white. And here. Pig presents ignorance. Yidam Kye Lhatosk. You know. And then she manifests in front of you and facing you in the space. It has a head of pig on her crown sticking out in between her hairs. It is the same thing like Buddha is sometimes called God. she holds a very sharp blade. Deity. the transformation of ignorance is wisdom. outside is white. inside is red. like this. Then you physically and mentally calm down. But sometimes even for Vajravarahi in the text is used the name Vajrayogini. Visualization So you say refuge and Bodhicitta as usual. manifest three skulls. But this part is facing you. Because those three are like three mountains so it is very big skull. a head of pig is sticking out within her hair from the hair. The Vajravarahi is most sacred. But Gods are never called Yidam or Lha. very clean. So the same way. and snake represents anger. Buddha. Huge. sometimes. In three animals that represent three poisons in the wheel of life. but top is a little bit hooked. But Vajravarahi word is never used for Vajrayogini. long Ah which represents emptiness. Now. Yidam or Buddha. Vajrayogini is never called Vajravarahi. So the skull is like this. then you make the word "Phed" very loud. But don't to misunderstand it doesn't mean pig is bad. like a half moon. sticking out of her hair. Then she makes this gesture. Ah. And in the left hand she holds a skullcap filled with nectar. like this. you know the chin. Very clean. and very big. Sitting on the. rooster represents attachment desire.practice. Maybe that's one reason. that means your head is . Then they are holding others tails by their mouths and going in circle in the middle of wheel of life.
now you have your notes. and everything is perfect. Hung three times. invoked by your sincere offering. right? Making offering to Buddha. So that way it was in the skull cup which is already purified and became a container with an Ah which represents emptiness. supreme non-duality essence. This is also one of the thing everybody so familiar and they really enjoys this practice. This part. ultimate essence of everything is emptiness and perfect. and it all becomes many. say loudly. see the transcription for visualization. Ah. there is nothing ultimately negative. And upper part is second most sacred. see the transcription for visualization. Ah. So as it is purified. upper half means upper half of your body. like that. Refuge prayer. you know. You say that. how do you say. ocean of nectar. then three. after that visualization. And then this kind of movement. So you see the movement. many small pieces. Ah blesses the manifestation of it. and the right side is more sacred than the left side. manifest from their mouths. countless life time of karma manifest as this body. That she will cut it into pieces like this. half to the Buddha. And then pushed and it lands in the skullcup. this particular visualization. So from all the Buddhas and Bodhisattvas and Deities. so from here to here is cut. lineage prayer optional. shining. see the transcription in this case in notes for visualization. And so it is cut into. and first she is standing this way. right? So Ah is correctly like this. not meat soup. a light like a rainbow straw. So this purifies this meat. So it means this is your karmic body. you know. and for them they don't have here and there. which is the result of the countless life time of karma. So the translation after that is the practice of yogi merit accumulation. and so from here to here is cut. So. here to here. Then as you say which you are already taught then. Buddha. Hung. like when you drink Coca Cola with a straw. So you say Om . straw. then all the Buddhas and Bodhisattvas of all directions is invoked. and Deity Then she makes that kind of movement. so now she did this so your skull is cut. So it transforms into nectar. everything is most clean. then two. meat and bone and everything. Bodhisattva. it is blessed by Om . Because essence of this is nectar. Then first offering the right upper half of. not upside down Ah correctly. one. And Hung blesses the essence of it as the supreme joy. Hung. Invocation is only our perception. Ultimately everything is positive. Bodhisattva.upside down. Which is ganlu (nectar). so they are invoked. then like this. Om blesses the physical aspect of it. "Phed". So then again. the smell is perfect and taste is perfect. Transformation. meditates until calm. because they are allpervading. this part is most sacred. Om . Ah. the upper part is more. the perfect ocean of nectar. manifest from their mouths . but see your note for visualization in this case. and transforms into wisdom nectar. and Deity. the right part of your body. the color is perfect. Bodhicitta prayer. Then Vajrayogini will use her blade. And red color.
of course. So they accepted your offerings. the left part of upper body. that means perfumed water. So all the wisdom protectors. representing again purification and smell to stay. So all the Buddhas and Bodhisattvas also manifest. then all the Protectors manifest. that means expel the darkness and reveal the light. So here the Lha Tsok means assembly of Gods. Then next is it means I offer this to the root and base of attainment and Siddhi. means lamp. there is a skullcup. but here it means Deity. so they manifest. smell. This you don't have to translate. water to wash the feet. Then. etc. here to here. then they all received our offering. apply. it is nourishment. right? Now the second one is like this. to harmonize everything. you say . But the same as the Gurus and Deities. offering of transformation. to harmonize. then all the offerings is made and all the Buddhas and Bodhisattvas and Deities and Gurus received my offerings. Also we need water to wash. like this and like this. devotees washed Buddha's feet with very clean water. in front. like this. and they are filled with stainless great union.and go into the ocean of nectar. Then the purification. water would stay. like this. Transformation So again it is filled with sacred. and it was the most sacred offering for them. so many. see the transcription here in the note. transformation. blessing all of these is the same. Buddhas and Bodhisattvas we invoke them. The container. and it is blessed. When Buddha came to visit devotees. offering of non-dualism. like this. First drinking water. So their tongue vajra tube.. which means flowers. So then after that. Shab Sil we call it. it represents smell. they all manifested like clouds in the sky.. Then they dissolved into emptiness. and smell to expel the dirtiness and make the environment clean and fresh. Vajrayogini like this means from here to here. the joy. that's how we visualize. Then you also spell out the particular offerings which are in the most trantric text and ritual. precious nectar and just like before. In front of the skullcup above. And then you make sincere offering. And music. and then just push into the. it means incense. the washing water. you know. then we offer them and now the manifestation dissolves. Then when you say this. offering of compassion. Again. Making offering to Wisdom and Dharma Protectors So now the first one is. which is second left upper half of the half to the Dharma protector. Everything the same. And for our perception. Then we keep in that state of being one with all the Buddhas and Bodhisattvas and Gurus and Deities so in that oneness we try to remain for a little bit. the Deities. and no two movements.. not from here to there. so that's what it means. It means Dai Wei Ta. means food. and they are filled with it. . And then the next offering. So then in front of you. incense would move but perfume would stay. and we make offerings.. they also take your offering the same way as Buddhas and Bodhisattvas did. what you say is t hat means to the gurus. throw into the Kapala. So as this is happening. Offering this great ocean of wisdom nectar to all the gurus of the Kagyu lineage. then they dissolve into emptiness. the Deities assembly of the Gods.. Doesn't mean Dai Wa. The root of blessing. Offering of devotion. second. This is Tibetan word for that. to wash. that means in front of Vajrayogini. the gurus of the lineage. perfumed water. you know. just like this. as well as their retinues to protect the Dharma. which represent beauty.
you say cha tsa low. husband sentient being. The lower half of your body. then she throw away like this. So it means I prostrate to the Buddha Rinchenmang. She kept us inside of her for nine months. So then Vajrayogini only have to make one blow. sister sentient beings. it is food. you know. And receive it. because they have to receive it. who is suffering in hell. I prostrate to the Buddha Kujamley. straight. who is lacking money. and the prostration and salutation.Then they dissolve into emptiness. the third offering. And she cares for us until we. We say mother sentient beings because we can't say everything. so therefore. and then also. cha tsa low means I prostrate. who is lacking wisdom. long as she lives. so or you go sick. the prayer. It's true. you know. Avalokitesvara's the mantra. And then you make this gift and offering to all mother sentient beings. that tear is more than all the oceans in the whole universe. from heaven to hell. And then whatever kindness that they shower on us for countless lifetimes. So therefore we say mantras and names of particular Buddhas and specially to bless this offering and that they receive it. they has to be Buddha and Bodhisattva's blessing to receive it. So we use four particular Bodhisattvas' names. not necessarily drink with a straw. Now only left part of lower part of body is left. It's true and so we cannot say all of that. son sentient being. it is money. But whatever it is. I prostrate to the Buddha Jikpa Thamchat Thangtalwa. We have to say mother sentient being. and you make offering and then dissolve. all sentient beings) they all invoked. Sometimes that happens to us as well. you know. some mothers are less capable. Some mothers are more capable. or she cries for you. who is lacking food. Making offering to all mother sentient beings Now. then she gave birth to us. it becomes that. long as she lives. father sentient being. daughter sentient being. So salutation these Buddhas. So bliss. etc. it is clothes. it is house. who is lacking clothes. how can we make them receive it. brother sentient being. you know. all of our mother sentient beings (mother. but they all care. Otherwise. In the skull again. So this mantra and this pray is like. straight cutting. Whatever they need. sister. then it is liberation from that. In this space all wisdom and Dharma Protectors manifest. In the teaching it says: how many times your mother cries for you because she cares for you and you don't behave. So that it is pure harmony may arise within you. wife sentient beings. cuts it into pieces. you know. you know. you know. Let's put it that way. Now then we say the special blessing mantra. straight blow. So your. and then your mind should be filled with stainless bless. When something that we wish for very long. So the mantra. the mantra and everything is same. So we are repaying them. mother is the most closest to us. So therefore. So it becomes whatever you need. And they all receive according to their needs. So that way right part throw into the Kapala. And at the same time. it is wisdom. who is lacking house. brother. But giving to all sentient beings is another thing. and she gave us her milk. all these Bodhisattvas are un-separable from all the other Buddhas and Bodhisattvas and Avalokitesvara as well. father. Then the purification and transformation into nectar. of course. etc. when . Because offering to Buddhas and Bodhisattvas and wisdom protectors is one thing. I prostrate to the Buddha Sukdhampa. mother sentient beings.
so into the Kapala and cut into pieces. and then concluding prayer. that means from whose mouth the fire is burning. So protectors' Samaya is the Protector of Dharma. after that then all the hungry ghosts disappear. that means millions and millions times more. the blade straight down.it really happens then that moment we feel so contented. And make this gift of my beady. grain of sand equivalent. which is known as Kala May Bar. And Sak pa may pa means you only progress further. Then Vajrayogini again. But of course. And may this fulfill all of your wishes and may it fill you with stainless joy and comfort. so much in peace. ocean of nectar. how many grain of sand will be there. So that is the recitation. and blessed into the nectar. lifted somewhere. sak chey is translated as stainful. you lose it. most of the time is not sak may. and then now I will recite the translation. May all the glorious ones be pleased with the offerings. I give this the greatest gift whatever is the most beneficial and necessary and wishful by all mother sentient beings. May all the glorious. The translation is: the left lower half to hungry ghosts and beings like hungry ghost. straight. so they will not be hungry ghosts anymore. so mouth is burning with fire. ours one. then the mantra and also the Buddhas' names blessed the nectar. So you get up. and it is described by millions and millions of river Ganges . and so king and queen of the hungry ghost is that one. and throws away our left side which is like this by the Vajrayogini. then it becomes another samsaric thing. so peace. glorious ones means Buddha. Sak Pa means fall down. Avalokitesvara mantra blessing will make that happened and with your devotion and your compassion to make that happened. and then you can again fall down. Now the transformation and Om Ah Hung just like before. so much in harmony. So it means countless. most wish-fulfilling gem for all sentient beings. So ours one because we are attached to it. and so much joy. And so for that Buddhas names' blessing. Then the amount of hungry ghosts is countless. so we give this nectar to them. That means river Ganges is all the way from the beginning to the ocean. So they all invoked and then they will receive this nectar according to whatever is their need. So that all the hungry ghosts. Concluding practice and dedication And then the concluding prayer. we are so happy with it. So it's Sak pa thang cheypa. May all the wishes . it is almost non-dualistic. but it is not exactly stain. Sak may is translated as stainless. so we are praying for sak may je gaeywa. not stainless. So that is the conclusion recitation. and so then and all the hungry ghosts. we really like to hold on to it. So may all the holders of the Samaya their samaya be fulfilled. led by the queen of the hungry ghost. it is stainful. Making offering to hungry ghosts Then the fourth stage of yogi accumulation of merit. So Millions and millions of river Ganges sand. And then it will glue us further in the samsara. then after that. here what you are saying is: may all these hungry ghosts be totally satisfied and their joy become stainless joy and finally may they all reach the realization of Buddhahood. Our Gaeywa becomes sak chey gi gaeywa not sak may je gaeywa. Transformation. which is described the king and queen of the hungry ghosts. of course. and then it is purified.
If we are not. may the kindness of our parents be returned. and your perception is very worldly and solid. it is the same thing. you will not do it sincerely. and then they think they have to implement it which is true we have to implement it. I recommend you not to do it before the Mandala offering. then we should make Buddha the best possible way. we are not exactly yogi. May they conduct themselves at all times according to the Dharma day and night. Because the yogi means who renounce everything or samsara. not exactly bad karma. If you are a true yogi. And we all maybe in our heart. But attachment should be seen as attachment of all kind. Of course. do it after the guru yoga. so I have to do it part by part. So it is very funny. That is a really yogi. we are five percent yogi. So we are not one hundred percent yogi. Any spirit who comes here. but implementation becomes little strange. your body will fall into pieces. attachment for this against that. Same. So people learn about these things from maybe books or something. but in our real life. I think it was one week or ten days very short time. yes. And we all wish to be yogi. real yogi. no. you do it. they should not have attachment even to the Buddha. Nothing will happen. but in our environment and in our action. Because they know. But in the Maha Mudra Ocean of Certainty. And I put a very short time for it. so everything is given up and only practicing Dharma. on land or in space. so that remains. Now that is the yogi accumulation of merit. Not attachment for this against this. highest of yogi is like Milarepa. it doesn't mean that. then the skullcup and the skull everything dissolves. It does not mean even you are not ready. they know. Then particularly for our parents. If we can. samsaric activity. and then Vajrayogini also dissolves. it would be very good to practice. That's why in the regular four foundation. But if you are not ready for it. then we better make Buddha out of emerald. some percent yogi. . long as we have attachment for anything. who is dissolving all of this. and what remains there is the emptiness. seventy percent is yogi. we make Buddha out of solid gold. not out of ordinary stone. And who wish to attain Buddhahood in this life if possible. it is not there. But if you have too much attachment for your body. all attachments for and against is same attachment. that is your nature of mind. wherever they may live. So you remain in that state of emptiness and clarity and union for some time. Therefore. So we should. but in the real. When I have diamonds on my finger and I make Buddha out of rock that is pretty bad karma actually. So sometimes a little bit funny these days. So they put that in their very fancy shrine. it is there. but yogi accumulation of merit is very very sacred practice. it means mother sentient beings. So that is like up side down. then there might be strange side effects. So the last one is a little bit long. then you shouldn't do it. They go to the shops where they sell old things and look for an old Buddha which is made out of wood and all cracked. does not matter your Buddha is made out of emerald or made of out of a piece of stone. So after that. that is yogi. So when you can't do it sincerely. who is visualizing all of this. Accumulation of merit. but sort of. may they be kind and compassionate to all sentient beings. Yogi actually means practitioner. We wish to be yogi in our heart. or longer dedication.all desires of the six realms be fulfilled. And then you can do regular dedication prayer. but they are wearing Patek Philippe watch and driving Jaguar. And if you are ready for it. You can't do it sincerely. in our sort of habit. One hundred percent yogi.
Why it is accumulation of merit is because your offering. it is accumulation of merit. And then you make offering. December 2004. everything is like that. and head and everything is like a mountain. big practice of chot. no mind. and Vajrayogini dissolves into the Ah. no more mind in there. then your mind becomes the Vajrayogini. He didn't say anything. golden earth. then he slowly went after then the stone is here he took it out. your skin is put down like a big earth. and Ah dissolves into the Vajrayogini. like tip of a candle light. Milu. and then on top of that all your organs. Visualization Supplement When "Phed". if we are . The Third Extraordinary Preliminary Practice: Accumulation of Merits ~ Mandala Offering Practice Given by the 12th Kenting Tai Situpa at Palpung Sherabling. or size of moon. I like to tell you one story. maybe you still think your mind is still in your body. The "Phed". or whatever it very big. because it is our karmic manifestation. and skull itself very big. There was one master practice chot and he was practicing in cemetery at night. then first the skull. the tip of candle light. maybe that wasn't that clear for you. it's a real story. the other Chot. and for them it is quite something. who have different perception of Dharma practice. moon. body. Then his friend came back from the cemetery after finishing the chot and complaining there is pain. you know. back to the monastery. size of mountain. exactly. And it is true because the whole universe belong to us.But I am not discouraging you to practice this. Then his friend went there. you know? Very very energetic.the Mandala Offering. That is one thing. all the continents like that.your whole solar system together with all the good things of the universe to Three Jewels and Three Roots. And therefore we sincerely offer the whole solar system. Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 13 and Practice Chapter 12 Now the third foundation . who don't understand it clearly. Which will nothing left but nature of your mind. so everything dissolves into the Ah. three big skulls. The body. then your body is just the body. you know. but not the candle light. different perception of life. he knows what it is. that Ah dissolve into the Bindu. I really like this kind of practice. And he came back and said today I am very well. just the energy. so body is just body. your mind becomes the Vajrayogini. and that dissolves into emptiness and then remain in that state of mind. and he saw his skin is down. So with this I will conclude the yogi accumulation of merit. In which your body is put down like. inside everything is offered already. During the dissolution. giving the body away to all the spirits and making offering. You know. That is one thing. so your body is just there. one hundred and ten thousand times. Then that night the yogi went again to do the chot in the cemetery. He took a small stone and put it in the corner and went home. sun. But those people who are not ready for it. It is wonderful. then your mind becomes the Vajrayogini. Maybe you understood that. that a huge big.
when I went to Tibet . where did the one hundred and ten thousand universe spent. it has to be in between. so none of that is there. very big. so something like this. so VVVVIP. you know. too big. and one person have to do it. so he used stone. same size. very. So if it is precious metal. and you don't even think about it. if both of them are of the exactly same quality. You don't think -Oh I'm very. very. So. then you have to do lift activity before you can do it. But the whole solar system. You hold and should be like this and not like this. Preparation for Mandala Offering The practitioner needs two Mandala plates. you know. which one is for you to make offering. if our compassion is sincere. how would you do it? Would you put in on the plate. very pure and very. it cannot be smaller than your. I saw. greatest merit. the strings attached. If there is differences in quality and the size. but I ask you a question . writing on the paper and signing. Very difficult to. No strings attached.a formal question. then it doesn't matter which one is for the altar. and then you want a receipt. Tsongkapa. the better one is for the altar. he worn out thirteen stone slates. precious material. the great master. you want what you call Account. So this way it is true offering of whole solar system one hundred and ten thousand times. some monasteries they made Mandala offering. how do you say? ~ Patron. two people have to hold like this.sincere. I ask you a question. two mandala plates. same as truly offering of the whole solar system. doesn't make anything because you are the boss. really. whether it is precious material or not. you put in a box or in a plate. So he worn out thirteen slates by making Mandala offering. if our devotion is sincere. you know. slate. so there is no one to enforce behind the paper.this. you know? So therefore it doesn't mean anything. Too big then. And he did not have a good Mandala plate. And if this is not precious material. that Tsongkapa. And you know no strings attached? You know? What did it mean? You offer one hundred and ten thousand universe. One to put on the altar. This is mandala plate. we practice sincerely. Lobsang Drakpa. If you own. so big. exactly. no strings attached. you know. very. I'm great. how do you offer? It has to be something like that. you don't have to answer. I offered one hundred and ten thousand universe. OK? . you know? Would you wrap it in a box? How would you do it? If you have money you write a check. slate. I need special VVIP. So for example I have heard from masters. there is no body above you. you know. very important. then it shouldn't be smaller than this much. you know. If you're owner of the one hundred and ten thousand solar system. purely offer. It is very pure. and one to use for the offering. So now out of two. if we have the lineage of the practice. he made Mandala offering as one of his main practice. and all those sort of things. something like this to this. If you own one hundred and ten thousand solar system and you want to offer this to Three Jewels and Three Roots. and the lesser one is for you to make offering. so there is string attached. So the greatest way to accumulate merit. in a most pure way and sincere way. you know? If you have food. two people have to hold it.
inside that palace ~ all the Protectors. wheat. And the smell of the saffron resembles the smell of the Buddha. it's in the palace. maybe not true. it grows in Kashmir but you call it Xi Tsang ( Tibet ). Because corn does not grow in most part of Tibet . use it up. So every three or four . So if you're using precious and semi-precious stones and materials. then you change it. the powder on it. and as the blessing of that. it's just like the refuge tree. you just put a little hole and drop one corn in there. Corn is very sacred. It actually. and the small. like all the other crops. So when it is grain. The best one is the powder that is on these three things. maybe true. Only difference is all the protectors are in between these five chambers. you should change it. just like stars and clouds.So now the altar Mandala represents the same as the refuge tree. and mother of pearls like that. but that's what Tibetans believe. filled with. So nowadays they also grow in Spain . Tsang Hong Hwa. we will use saffron. like that. So that makes it yellow and very nice smell. in Yun-nang there corn grows. filled by all the Buddhas. very. when you change it. then it will grow. and close it. Second best is like mother of pearls from the water. I don't think you would want to change every So and some people like to mix it all. all the flower grew there. They're all like guards in between. I think. but this time there's no refuge tree. Nima Gongpa. saffron. it also makes it precious because saffron is precious. That's what they say. and in between like guards. so if that bread and chips and then becomes like a power and dusty.they call it Tibetan red flower . and all of them fill the sky. right. You should use it for maybe one. if you use then from time to time. the best saffron. through his miracle. So the visualization is exactly same as refuge tree. and put the water and kill so many insects. five areas. very. and you use it again. And he. You don't use one for all the time. not dusty one. So if it grows in Spain . and Arhats. And it is very beautiful palace with four gates. But barley. left. So now this kind of the grain. there is refuge palace. If you're using the shells. in the middle. And the four gates will mean five areas inside.central. in the space. I'm not sure it's true or not. other places corn doesn't grow. But it doesn't grow in Tibet . it comes from Kashmir . So we believe that one of the Arhats called Nima Gongpa. you know. And for corn you don't have to do that. we consider corn very scared because we don't have to plow the ground. covered the whole Kashmir with his saffron robe. then you change and you make new ones. But originally it grows in Spain or not. because you have to change the grains. Unplowed crops. less bad karma. I don't know. two weeks. I mean you don't eat it. And the best material to make Mandala offering is jewels. so birds and other animals can eat it. So for us is very sacred. mamupa means. You take it to a clean place and throw it into a clean place. but not tree. small beautiful shells. but in Tibetan culture. and masters of the lineage. Lotok means crops. then I think it will last through out the Mandala. small. and also another Arhat put the saffron there. that is what we use. then it's a little complicated. rice. clean one. and you cannot throw it into the garbage.not plowed. back chambers. it has blessing. and Buddhisattvas. So we call it mamupe lotok. And outside the palace. but it is. front. only very small place in the south eastern tip of Tibet . and corn. Other crops we have to plow the ground and kill so many insects. then you'll have to throw that away and have to have a clean one. it doesn't grow in Tibet . Each flower has only three pieces inside. that is the best. and then the third the last is the edible grains.
grain. Seven. four. not on top of the bowl. from left to right.. water. Or you . You get that kind of bowls only seven. So water. beautiful palace with four gates. and you visualize a letter Drum. And Drum transforms into a Manda. grain. it should have a little bit high. And the beautiful palace. very difficult. you're just yourself. you know. then you put the lamp there. and a little bit low on the side. grain. each one of the preliminaries we start with refuge. So there is two ways to do it. grain. It should have enough rim to hold on. And that you put on the altar. water.weeks you will work very hard. you don't get eight. you don't have to do it everyday. and then four ordinary thoughts etc. And it should have a central in the middle. So in front of the altar Mandala. a little bit high in the middle. separate. one that way. in which. Then you have another Mandala for offering. grain. or until you have to move to another place.water.the Mandala offering text. Now first you prepare the altar and then you prepare the altar Mandala. grain. grain. and during that time you clean it and say. And then you put the saffron water on the altar Mandala. So according to different tantras. grain. you put the lamp.. But one thing which is quite easy. Of course just like prostration. Boddhichitta.clean it.. offering bowels and the lamp. three. you can put offering. you only get seven. And then. So after water. into a palace. physically you prepare. you have no self visualization. Altar Mandala Now I will go to the text. one way is you and all sentient beings. And Mandala plate should not be totally flat. you put the lamp separate.. And then altar Mandala you put five heaps. So you say. but the lamp by itself.. water. but your left to right. water. there is different arrangement. and clean the altar Mandala. Mandala Offering Practice Then. a little bit. visualization I've already explained to you. we first time. grain. altar's right to left. then you have to do that all over again. then you make five heaps on the altar Mandala: bigger one in the middle. with beautiful roofs which is high. it's not the same. one behind. one this way. But otherwise if you're in the same place. water. on a plate or something. So when you place the bowls. doing the Mandala offering together. if you put it in the water and then you can separate the jewels and grains very easily. Then we. and then you get the lamp on top of it. So it is very simple. one that way. you keep that altar Mandala there. So then you put the lamp. grain. grain. just like the prostration. two. So first you say a hundred syllable mantra. rim. grain. grain. If you want to do it by hand. water. but this is most general. we prepare the altar Mandala. And then in front of that. so that is for the first time. If you have to move to another place. and then one. water. too high everything will fall down. water. so altar has to be higher than you. grain. takes long time. And then when you reach the Mandala practice. But then you leave it there until you finish your Mandala offering.
manifest countless times.. It doesn't mean physical wall but there's a wall to keep it together.then one in the middle. so I think that. Then when you sit down. and heaps up.. So this one. So then when you say. led by you. west is behind.. But if you're using grains. or your finger. you know? without the rice. clockwise three times. so you're towards that. one hundred syllable mantra. Yo u depends on what you are using.. making the Mandala offering. and you're facing the altar Mandala. representing countless sentient beings and doing the Mandala at the same time. you put this on your leg here. going like this. so the front is always east. then you have to throw it away. so you are making the offering. because if things fall down. four corners. So now you are making offering to the Three Jewels and Three Roots in the palace.that's done. square cloth. But I think most of the time we practice just like prostration. So then you hold a handful of whatever you are offering.. ocean of sentient beings. So you use something. if it falls on the floor. and this the wall. like a big heap in the middle. Then next is. which is represented by altar Mandala. That is the most of the time. So combination of that which is very clearly written here. then you use this part to clean the Mandala.. very close to the Mandala.. and then you hold the Mandala here... Now the rest is very easy. Then next to that this. So you have to have a some kinds of cloth. so I think you stick to that. when you say east means the front. so slowly build up. And then you hold the whatever. and this. Otherwise all the planets will be here and there. how far you have to go. It should be pretty big. east. you know. otherwise. just going like this.. going like this. and you should do anti clockwise. And then after that then you take another handful. Visualizing yourself will be easy but you know we're already used to the first one. not clockwise. after you clean it. thirty . So altar Mandala is facing you.like this. you keep saffron. when you visualize. So you hold your offering Mandala like this. so that wall. put it in the water.. so it becomes like. So in the small container. When you practice.. and heaps up . the mountain view . the small continents of the each one of the planet. should be pretty low. and then north is left.. to put that on the Mandala one time. that go like this.. so you say. south is right. That you make a wall.. you know? Heaps up. and anticlockwise one time. you can go little high... So you just slowly let it go so it would cover the whole Mandala. you put all over there.is ground. so let's stick to that. altogether.. is the each solar system have a wall.. and then you So the . like this... going like this. we call golden ground. and wall that keeps it together. in which you have all the jewels and whatever you're using for the Mandala offering in there.. and you also put the Mandala together with it and hold it.... So now then east. you know. So it goes like that.. so thirty-seven heaps.. and so four directions. you know Borobudur in Indonesia ? A little bit looks like that. So that is the base. it has nothing to do with where the sun come from. So. you can collect it back easily. If you are using jewels and like that. Inside one have numbers.. and put it next to the altar. so like this. you put a handful. So the field that keeps together and moving together with one sun. You surrounded by all sentient beings. and. cannot re-use it. you make some slowly let go. and you open it up. wall. So the central. so east is there.. near..
because now you are finished with thirty seven. And then normally we say from here until here. in the west. not so big. It is square not round. that is the easiest way. So at the beginning. So now after this. It will be pretty much exact. Like this. each million one of this goes. maybe you do the long one one time or three times. no. This is one way. You are the counting the seven heap one hundred and ten thousand times. and you keep everything clean. Of course Borobudur stupa is not the Mandala offering. you know. and then sun. little bit of the offering. This one is. you know. or something like this. In the middle. So mala. But these few lines wouldn't make any difference. you know.. the south continent which is earth.. you know. You have to have all of this. and north planet. like this. So one thousand I count this one. onto your cloth. and then again we do the long one. That's one hundred. it is ten thousand. not as one hundred and eight. depends on your capacity. so normally in retreat we do this like three times or seven times. you know. two. You can end here and that means you can start counting the Sashi Pochu right here. in the north east.seven. the east continent. right? S o that way it is easy. all mala we count as hundred. and then you still hold and you say. Sashi Pochu is we call seven heaps. you know. So this is the easiest way. no precise counting. so when this is completed. given up. so when this is completed. Then now you can start counting the Sashi Pochu. easiest. That is other way. in the east. Now this reader is here. and then this like this. on top of the thirty seven you do again the seven. Each time one eight is given up. So after thirty seven finished. a few towards the altar. and I'll read the text. I completed one hundred million. Or just put it here nicely. And this is each ten thousand one of these goes. and north continent. and then this. And lots of eights. And at the end we'll do another three long Mandala. Other way you can have the mala here. and that is another way but a little bit difficult. But prayer chanting and Mandala offering together. Then you throw that towards the altar. Then we take up a handful and.Then you take a little bit of. the seven points like a few mala. and so each million. I said that because you have very limited time so that's why that way.. and the moon. Look carefully you know. you only have two hours. four. So this you repeat. like the rice. You know. and you hold it with two hands and say the rest of the prayer. and then you can count.. then you hold it with two hands.. But in your case. planet. So when it is complete. seven heaps. you know? Then again one thousand like this. then you just slowly push this like this like this. But this is optional actually. planet. very simple. So mountain in the middle. when finished means one thousand. So it's seven heaps. So you hold the Mandala here. but here it is easiest. Mala hanging in here and you're just doing like this. And then you hold again. so like this. Then again you do it again.. It has to be done in the utmost respect and appropriateness. otherwise you don't know. very short. and then finished. recitation. in southwest. and then we count. and like this.. in the south. So when you.. That is what you are reciting. Don't like that. three. like prostration. in the north.. So Sashi Pochu. So eight we don't count. and then we end the session. Otherwise every one mala of Mandala we do one or three long . So this one. And then after that again you hold.. but it will be perfect. Like that. when you finish the whole thing. You have one hundred and eight. you can hold the mala here. and west continent. And then we do the Sashi Pochu. So this means one hundred. this and this. And then again Sashi Pochu. can count one hundred million.
One thing I think I forgot to mention yesterday. Concluding practice and Dedication Now when you wanted to end your Mandala offering session. time is the same. And you finish everything. Then also we do one or three long Mandala. and then you do again the short Mandala. so that's consecration of your visualization. If you are doing retreat. Ah. not like that. and that light dissolved into you. that . yourself. so three long Mandala at the beginning. Just like I taught you at the beginning. There to their Om . Hum in each one of them one by one. So you say this. Hum. Ah. It goes in one time. and after that then the dissolution. So it sounds difficult but you have already done the prostration. I mean Three Jewels and Three Roots all visualized there. But because you only have two hours. you throw few grains to the altar. because I was explaining many many things. it is out of all the practices. request for the blessing and the Seven Branch Prayer. Hum in the Guru Vajradhara. right? I am right. O. Visualization Supplement After you finished all the palace and all the refuge. Then when you wanted to end. dissolved into light and dissolved into you. Hum in all of them. just like that. three long Mandala at the end. So you visualize the Om .K. And by now you're quite familiar with the Three Jewels and Three Roots visualization. dissolved into light. did I? Ya. But of course. Very important part but left out. Towards the end you say that prayer and Seven Branch prayer. then all of them have Om . that' how you will do it. including the palace dissolved to. So try to visualize Om .K. not Om Ah Hum. That is one thing particular about Mandala visualization. O. you simultaneously visualize Om . At least one then three. not two. and then again we do the short Mandala. there your visualization is consecrated.K. and all sentient beings accumulation of merits and accumulation of wisdom is fulfilled. O. Hum in each one of them. O. then you do three long Mandala. five refuge.? And from their Om. just for that visualization. Mandala is the fastest. not one by one. and then at the same time. Mandala is very fast. these things you remember. Ah. Just light. Ah. during which you've done all the visualization one by one. finished. So when you say this. that state of oneness. so that part I think I missed yesterday. and then you say this particular text and towards the end. Ah. two hours is not enough. So that is the Seven Branch Prayer. and you and Three Roots and Three Jewels become one. one or three. in between all short Mandala. And you maintain that state of blessing. preliminary practices.Mandala in between. Ah. that's in retreat. the main one. Hum and they are consecrated. I presume that you understand that after you do the long Mandala. But focus on Guru Vajradhara then it is easy.? So I think I left that out yesterday. light radiates all directions and there actual presence of each one of the Three Jewels and Three Roots come back and dissolve in the form of light to them. So you copy me. then you are in visioning that because of this offering of the Mandala. And then the entire Three Roots and Three Jewels in the palace.K.
would be more profound and it will become more complete. But for practice. of course. by saying short prayers. or you can even add the Mahamudra prayer towards the end of that. And of course. That is. ultimate aspect of final outcome is the realization of primordial wisdom. The Guru Yoga is the last and the final extraordinary foundation. the technical effect of the two hours of practice will fade slowly. I don't expect anything to go wrong if you do before but after all the practice. all the Dharma practices are the purification and accumulation. Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 14 & 15 and Practice Chapter 13 & 14 Now out of four foundation. then maintain the awareness. Now I think the teaching on Mandala offering is complete. then we dedicate all the merits for the benefit of all sentient beings. And then accumulating the relative condition for ultimate realization that relative condition is we call accumulation of merit. then you can do it much better. I'm not talking about merit. It is through first three foundation then the last Guru Yoga foundation practice. but the technically effect. So during our practice. technical. the slowly get up is much better than you just get up fast. And then you can add regular dedication prayer. if we completed the first three foundations more profoundly and precisely. as a meditation session practice I think. very superficially speaking. when you're maintaining this non dualistic sort of blessing presence. whether you do the long one or not. then when you have an ordinary thought arise. you know. At the beginning of each session. it's always up to your time. December 2004. and at the end of each session. slowly is very good. you sit down and calm down a little bit is very important. And I remind you again the Yogi Accumulation of Merit you do it at the end after the Guru Yoga. depends on the environment. And if you can maintain the effect of the practice. It is just like everything. which will happen. But the technical effect of calmness. if we calm down at the beginning just give few seconds and then after dedication you give few seconds before you get up and do things is very good. you know? And then after some time. technical effect. As I told you at the beginning. Purifying countless life times of all aspects of karma including the subconscious perceptions. . Now when you have. but of course merit will not fade. Practical effect of the practice for much longer. So I don't think I have to say too much about this but I just remind you. The Fourth Extraordinary Preliminary Practice: Accumulation of Merits ~ Guru Yoga Practice Given by the 12th Kenting Tai Situpa at Palpung Sherabling. even superficially speaking.state of non duality as long as you can. And the more deeper aspect of relative condition is accumulation of wisdom. Everything in life if you do it calmly and orderly is much more efficient than otherwise. and harmony will fade away.
So. then the black magic was unleashed. Because your dog will bite everybody for you. that is the last practice. mother found out that there is a way to take revenge that is by learning black magic then they can take revenge. And therefore. So when you have compassion then devotion becomes true. Your dog will bark at everyone for you. bigger the ego. Devotion without compassion is like devotion of a dog to a master. You never say they are better than me therefore I have compassion to them. It is very difficult to have devotion without the foundation of compassion. because compassion is more ego friendly. So old days. Devotion is totally the antidote for ego. It is initiation. They are poorer than me. So his mother want him to take revenge. and those sentient beings are less than you. It becomes. But Kunga Ananda's devotion was very pure therefore then afterwards he became Arhat. so therefore I have compassion to them. So it is emotional loyalty. So the big party will be held. So how three of them. And Guru Yoga is more devotion-oriented practice. like. And if you go away. the dog goes crazy. your dog doesn't eat for three. Normally that is not the case. They are more happier than me therefore I have compassion to them. And when you come home. four days. So you have compassion to them because you like you are up there and looking down and have compassion. regret. But how can such a poor. compassion is also antidote for ego but it is much easier because you can put yourself above others and then you have compassion to them. So he. It becomes something like that without compassion. And it's naturally easier to have compassion than the devotion. her son to learn black magic. during the marriage of their son. so that his mother became very. It is like devotion of the Ananda to Buddha. so I have compassion to them. So it is devotion but without compassion. less the devotion. They are less fortunate than me. so I have compassion to them. We have compassion to those sentient beings are suffering. war lords have very devoted warriors who fight for them and die for them. and that time he is not Milarepa. who is not Milarepa at that time. so therefore I have compassion to them. there was ten thousand Bodhisattvas and five thousand Arhats except Ananda. And they are suffering.And Guru Yoga is very much of an empowerment. Your dog has to follow you everywhere. everybody is Bodhisattva and Arhat. empowerment. So it says in Tibetan. destroyed all of their enemies. Of course. And therefore the practice of the Guru Yoga which is practice of devotion. in front of Buddha. They even chose a perfectly terrible time. his face up asked why do you smile? It is very interesting because in many of sutra are written that during that time. so poor and so powerless can take revenge against such a big clan of powerful relatives. very. it means except Kungawo. Impossible. So his mother was so happy. then it is based on compassion. Relatively speaking. then it is not like that. He became master of black magic. They were staying in a very small house but she . through the power of black magic. dependent person like Milarepa's mother and sister. His uncles and aunties treated him and his mother and his sister so bad. They enjoy more than me. It becomes like devotion of Milarepa to Marpa. except the Ananda. So in the middle of that. when a big family gets marriage then all the relatives gather and all the friends will be invited. I can give you a very simple example. healthy devotion. Milarepa has developed tremendous compassion out of regret. Each time Buddha smiled. Without foundation of compassion the devotion doesn't really have clear purpose. So mother sent Milarepa. simply emotional feeling. very upset. But when you have compassion developed then on top of that the devotion developed.
And the ground was the littered by dead birds. seven Buddhas have attained enlightenment already on this earth. Let's put it this way. If we think of Buddha as a powerful miraculous. Although there is countless way for accumulation of wisdom. When he doesn't look for the Dharma. One thing links to another thing. Some of us half way. Then with that regret. Why we are still here in the samsara? Since. And so when he did not hear the name of Marpa. So each one of us. And then after wards. He tried to pick up the dead birds but it's too many. But because of our own compassion and devotion is lacking. "Now you got what you deserved". during the monsoon rain if you put a pot outside. repentance. Ultimate equalness. If those things didn't happened to them. But wisdom. actually. Each of us has all kind of connections. upside down for ten days. so it has to be flourished. If . His real name is Cho Kye Lo Dro. and he would not have that devotion of feeling. Accumulation of wisdom.climbed on the roof and she took a long stick and one old clothe she tied up like a flag. relatively speaking. how we come to Dharma. Essence of Buddha and essence of us are same. so his devotion was spontaneous. Then he found out what he was doing is wrong. then he saw what happened. Why do we practice Guru Yoga? Now this way. If he hasn't done what he has done. It's all connected. So if he didn't realize what he had done. One time he was requested to make hailstorm to destroy the entire village's harvest. Cho Kye Lo Dro. he went there. So if we think of Buddha as an intelligent scholar then that kind of befit we will get. Because hailstorm was so severe and so big the hailstorm. then he left home and then went to search for Dharma. Some of us just beginning. And our compassion is spontaneous and our devotion is spontaneous. For example. And when he heard the name of Marpa. Why we are still here in samsara? Not because Buddha doesn't have the compassion to us. top person then we will get that kind of blessing. actually. If she did not ask. and then waving it and shouting from the roof. And he felt very strong. the practice of Guru Yoga is devotion practice and this is for the accumulation of wisdom. Not because we did not shout loud enough. even Buddha's blessing cannot be forced into us. regardless of the countless ways. equal. And one day he did that. Marpa is one particular area and it is like the surname. then he would not look for anything. Therefore relatively. then he wouldn't do what he has done. how we are practicing Dharma like now. So all the birds and trees and thousands of them are dead. then that kind of blessing we will get it. If we perceive Buddha as manifestation of limitless compassion and limitless wisdom. Also he was requested by others to perform black magic also. And some of us already arrive somewhere. I sincerely pray none of us are going backwards. he will not hear the name of Marpa. undescribable joy when he heard the name of Marpa. Primordial wisdom is our essence. seven Buddha. regret. Some of us yet to arrive somewhere. it will still be empty. what happen is the wisdom is within us all the time. It has to manifest from within. Buddha's blessing is spontaneous and we have to become spontaneous. where we are. that sort of thing. then Buddha's blessing is spontaneous. So all of these things are connected. then mother would not ask what she asked. will receive it. Then he wouldn't realize what he had done. Some of us almost there. it has to be awakened. Because there were so many Marpas.
when sunshine doesn't matter how many people go out there and sit in the sun and how few go out and sit in the sun. education industry. Now I am teaching you the lotus how to grow you. big. no matter how much money you pay. If you have a pot. So what have to have a certain amount of merit. So Buddha's blessing is limitless. it is millions and billions times more precious than the money. positively you have to have merit. you know. You cannot buy wisdom. What is worst than homeless? Lifeless. you know. Lotus seed cannot go out and buy lotus. all of these things. there are the college education industries. And whose full realization is the source of the lineage and we receive it from the master to disciple. blessing is very precious but if we don't have the right capacity to receive it. it has to grow from you within. it's in you. Buddha's wisdom will not get mixed-up because of too many requests.you put a dirty pot outside. all the universities. We call health industry. You can buy knowledge. the effect of that skillful text and skillful means to forge a pure devotion is temporary. called Lotus Sutra. So I give you an example with money. doesn't matter. word by word. But it is. very interesting. it will happen. so you cannot get it from anywhere. If you put out a clean pot then you will have a very clean pot full of water. So that when we practice the Guru Yoga. So I am just continuing it and . So now that way the devotion has to be pure as possible and genuine as possible. So hundred million dollars to a homeless person who is uneducated and who don't know anything. you know. Yes. but even it is put properly it will be filled with dirty water. You cannot win the wisdom. information industry. So we have the lineage from the Buddha who even gave the sutra. You go out and buy Dharma book. But or even we try our best to forge the purest devotion. So a person in order to really have a lot of money and handle it. Now how can we forge a genuine devotion? We can forge it by following the text of the lineage. then you will have poison water. That is like lotus seeds go out and buy lotus. It's same thing. You go out and buy Buddha's statues. if you put a pot that is stained with poison. you know. which describes the pure devotion. big amount. we cannot receive it. Wisdom is very precious. It is like buying a Buddha's statue. All the colleges. So he might lose his life. You have to have merit so that you have all of conditions to take care of it. So why we buy Buddha's statue? Why we buy text? It's because the lotus wanted to know what does really he has and how he really look like. It helps you to somehow to gets some idea of what you are. whatever we receive from the lineage does not become just a forged devotion but a true devotion. let's say. ten billion things at the same time with sincere devotion. of course. they are all for. If we are not that pure. even in order to have worldly thing such as money So when it comes to wisdom. you can not buy wisdom. You cannot buy wisdom. So most of you. But there is no wisdom industry. able to handle it. Ten billion people ask Buddha. You are the lotus seed. wisdom is inside of you. I think all of you know about the money. You cannot train for wisdom. Otherwise you give a lot of money. so lotus has to grow from you. It's not outside. hundred million dollars. you know. For example. that's a lot. That is why we have to do all these purifications and accumulation of merit. Then what will happen? There will be hundred opportunists that will be after that person and will eat up everything. then the whatever is written in text. lot of money. But the true lotus is in you. a pot full of poison water. very interesting. And that person might become worse than homeless. Yes. money. It is inside of you.
Would not net you any blessing. by means of the Sobava mantra. the lotus leaves will be very big and the lotus flower will be very big. Then the following visualization according to the recitation you do it step by step. but lotus forever is Buddha. then the second step is visualizing the Guru Vajradhara to Buddha Vajradhara. For that you don't need to have initiation. all the lineage masters are on your crown. And with the perfect condition. the lotus leaves grow very big but might not grow any flower . you can visualize as other Yidams as well but normally it's not done. And but not as a Vajravarahi because in order to have self visualization of Vajravarahi you must have Vajravarahi empowerment. From visualization. one step before the Vajravarahi. Just Vajrayogini. Small lotus is like Bodhisattva. other options. So first you dissolve everything into emptiness. But with due respect.Visualization Now the Guru Yoga starts with self visualization. very clearly. Big lotus is like Bodhisattva of ten levels. net you. now emerge out of the emptiness looking like Vajravarahi. So with the right condition. There is two ways to visualize the Guru Yoga. And with perfect condition. Vajravarahi and all the Yidams you have done since the prostration. we call it. Yogini. not Varahi. You don't need initiation. means all the guru from your Guru Vajradhara to the Buddha Vajradhara. the drawing is wrong. from the emptiness you manifest yourself as Vajrayogini. Dani Dorje Naljorma. So the leaf for the big leaf is like Arhat. Now this meditation is very clearly translated in this text. meditate everything is purified into emptiness. Practice Guide . Without that you cannot visualize yourself as a Vajravarahi. So the ordinary practitioner can visualize yourself as Vajrayogini.. You then. That's all. not Dani Dorje Pagmo. it will last forever. So with that recitation then together everything dissolves into emptiness. all of your obscuration performing the Guru Yoga as your ordinary self would not net you. Not as any other Yidam. all the Guru surrounded by all the Gurus and . one step further.. It is a very good way to put it. Vajrayogini is one step further. actually the Vajrayogini. meditation..transmitting it to you. and why not forever. But we know the lotus last for sometimes. And then after the self visualization as Vajrayogini. And with certain condition lotus leaves might grow very big and grow very small flower .. So for this. it says. because I haven't seen a lotus that last forever. But that we can only imagine. so this is described here. That's when practice in the Guru Yoga. you don't need the empowerment. You visualize yourself as Vajrayogini because Vajrayogini represents the purified manifestation of wisdom. But performing it as the Yidam would facilitate quick and easy receipt of blessing. This is Vajravarahi.. But self visualization is totally different thing. of course. Now here says visualization. So this is. net you any blessing. And then it is described here. from the out of emptiness. you should focus your attention on Yidam who appears to you. net like net income you know. standing on the corpse that lotus and sun as you have not yet purified.
prostration refuge visualization. then your Guru Vajradhara and Buddha Vajradhara. Tsok Shing means. confession. If you can't.. becomes true.. The seven branches prayers. That somehow like this. Then after that you say this prayer. So when you are saying that. You know. at the end. you know..You are saying this prayer. like Da Ji and Du Ji... offering. Ok. not just your created imagination. it is difficult when you are receiving the transmission Om . But it is just the lineage Guru. as it is in the painting in the refuge tree. That is dedication. Allowed means the most proper way to visualize it is on top of your head facing the same direction. after that. if you have problem with visualizing like this. that means each direction two lions. like this. On the crown of your head. but only the center one. everyone's Om . Then that is. Ah. So in this seven branches prayer order. and then the actual Buddhas and Gurus and their presence is invoked and dissolved. then you visualize in front. the actual presence is invoked as you saying this. So when you did the refuge. So it becomes object of accumulation. you recite toward the Three Jewels and Three Roots and particularly the lineage of the Gurus. from your master to the Buddha. So on the crown of your head sits your own root Guru as he appeared in the taking refuge. All the others are not in the four different places. requesting Buddhas to turn the wheel of Dharma. rejoice. now I am presuming you're visualizing on your crown. they are all over the places like a cloud around it. as you say this. So it's your root Guru but in the form of the Vajradhara so the same way. Just like you have done for all the other practices.. Tsok means accumulation of merit and accumulation of wisdom. otherwise you say in front of you. Allowed. Now that means quite clear. only the center trunk one. It is allowed to visualize them in front of you. to do it from the top. On top of sun and moon disc which is on top of the lotus and which is on top of a throne. requesting Buddha to live long and then turn the wheel of Dharma is put after that. That is most proper way but it is allowed to visualize you are here and there. Tsok Shing. Then now your visualization is complete. not a tree but lineage. then you are saying the seven branches prayers which is prostration. isn't it? f you can.Buddhas and Bodhisattvas and Deities and Protectors surrounded by all of them. it is allowed to visualize them in front. because for some people.So now until that is seven branches prayer. all the lineage masters of the Maha Mudra. So the recitation for that is.. the self visualization and front visualization. from the Buddha Vajradhara. all Gurus of the lineage. Ah.. Hum radiates light to all directions.. so as you saying these prayers. like this. Hum transmission empowerment. So your visualization is consecrated as the true lineage. then requesting Buddhas to live long and dedicating the merit for all sentient beings. you are requesting them to turn the wheel of Dharma and then you are requesting further. until your Guru Vajradhara. Seven branches prayers Then after that. when you are saying this prayer. It is allowed. they have this problem. Because of that. So now you are saying this prayer which is. . you visualize on top of your crown all the way up. so four directions for eight lions. one on top of another. Then from the Buddha Vajradhara until Guru Vajradhara. It is true. the dedication is pushed two steps back. you can do it.. so. And Shing means object. And now. that manner. then the actual. Throne upheld by eight lions. So now.
It's very important. the movement. right? And prayer is also breathing practice. and then the mind which is the most important essence of all of it. may I realize this breathing. all the time. The primordial wisdom which is born together with you. Then Yeshe means wisdom. May that realization dawn upon me. all of them important. So this Yeshe. May I be blessed so that may I realize this illusive body as the Nirmanakaya. So please bless me. always born together with me. It is our essence at all time. always within me. May I realize that. Unbiased loving kindness and compassion. So the third word means may I realize Dharmakaya. So that is the main prayer. I beg you to bless me. I'd like to translate these few sentences. Last word dang means and. mind three are described here. I am not asking and begging for the Buddhas to give me . Now mentioning the names but each few sentences ends with one particular sentence. Char wa means dawn. So Sok Tsol. breathing. there are few details of each request. It is the main request.. always born together with me. so that this have it. the body with life as long as it is breathing and the air. So now this body. You know.. . may I realize it. the primordial wisdom.. this life you know. I request you. But it's actually means I request. this life. these three words is the most important. So may this Sook Tsol. That you recite after every few names. so may the realization of three kayas as one. each part of wish in a little details. And then that means may I realize. Sambhogakaya. main wish. So it is breathing. speech. Sok Tsol. It means. Then the following that. you know. The most important thing is this. Sometimes they say pray. It means. I beg you. Just like all the Buddhas and Bodhisattvas have realized it.. That's what actual meaning. ultimate means born together. All caused by this. I request you. primordial wisdom. just like all the Buddhas and Bodhisattvas have realized. then we have lineage Maha Mudra lineage prayer. so I have to. So what I request is may I realize. Please bless me. even you are in god. May I realize this primordial wisdom which is always with me. the life. give me the blessing. so that may I realize the primordial wisdom which was always with me. each wish. So even you are in human. Bless me so that may I realize this as Sambhogakaya. the air. when we practice we are practicing the physical body practice as well as the breathing practice. Sook means life. so this particular sentence is very important. Sol Wa Deb So. Of course.Requesting This is about the Guru Yoga very clearly. Maha Mudra lineage prayer So after this. Sometimes they say supplicate. You are requesting the lineage to bless you. so that I can realize this primordial wisdom which is my essence.. So may I realize this. so that may I realize my mind as Dharmakaya. But it says it all. always with you. be dawn on me or dawn through me. May I realize this as the Sambhogakaya.. And what this means Sol Wa Deb is translated in many ways. please bless me. A N D. How do we move without air? How do we speak without breathing? You know.means may I will be fully conversing or fully develop the loving kindness and compassion which is unbiased. The ultimate. even you are in animal whichever realm we are born. You know. It's same meaning.. This is Maha Mudra lineage prayer. Tsol Wa means like giving effort and giver of life. So I will translate that. unseparable. Nirmanakaya are unseparable. born together with me. right? So that.
And Shen Lok actually means like throw up.. First one is for all mother sentient beings.. very important. first important point is Shen Lok means the non-attachment to the samsara. But the definition of Yeng Pa and Ma Yeng Pa is that. you know. Everything is in this prayer. never get lost. when you don't like. Sol Deb prayer or supplication. awareness. So devotion to the Buddhas. is relaxed. so that I can realize my primordial wisdom which is always with me. This is quite short.. is not wondering. These are the important points of this prayer. very sacred. Buddha Vajradhara is the description of all the Buddha including the Buddha Shakyamuni. So Buddha Vajradhara and Buddha Shakyamuni is same. Yeng Pa. Nothing will go wrong. not wondering mind and stable mind. so for . Guru Dharmakaya. you know. Now after that. no awareness just Yeng Pa. Because wherever you walk. speed. So this is very common. first point. smooth park. And essence of my Buddha Nature is Dharmakaya. Bodhisattvas. So in this prayer. big. fourth one is Guru Nirmanakaya. It's like the main body of meditation. How much Yeng Pa is ok. common. very sacred. you don't have to worry about the Yeng Pa or Ma Yeng Pa. three mach. hundreds of acres of park. When you are walking in a very beautiful. Then the next is So the devotion and aspiration is like the head. Meditation Ma Yeng Pa is not a tense type. And in order to successfully meditate you have to be able to be not so much attachment for the samsara is like the leg of meditation. so all in this case like Buddha Vajradhara. then you also say the lineage prayer. Deities. main point. Ya. Gurus and that and then aspiration to become like a Buddha. Like child is taken to a X'mas street. you hit the mountain. you know. and second one is Dharma. see something that you don't like then makes you throw up. OK. Then last is. very few. But please give me blessing. no concentration. So not wondering. So Ma Yeng Pa. That is Yeng Pa. But that kind of Ma Yeng Pa is a little bit tense. head. So that means. And you are only one thousand feet above the ground. I can't say important. you makes little Yeng Wa . very important points are in this prayer. So Yeng Pa is like this. Yeng Pa means wondering mind. become like a Bodhisattva. Here Ma Yeng Pa is relaxed. because parents are carrying them or holding them. stable mind is the main meditation. no attachment for this samsara and so that is like the feet of the meditation. Yeng Pa May Pa means not wondering. very sacred.something that they have. you know.. there is nothing. so that is like the head of meditation. Then this is very. That's the difference. Sol Wa Deb Pa Guru Yoga. it's all smooth. all inclusive Guru Yoga prayer. Essence of my mind is my Buddha Nature. after this. very common lineage prayer which covers all of the Maha Mudra lineage and all the branches of Maha Mudra lineage. so may I realize that. nothing will happen. very common prayer which is quite conducive. Ma Yeng Pa is like you are flying three mach. just as Price Siddhattha has reached. you will never fall down. Protectors.. So the samsara. All Ma Yeng Pa. supplicate for the blessing of the Guru Buddha. reach the Buddhahood. Ma Yeng Pa means opposite. So we wish to be like the Buddha Vajradhara. Child goes like that doesn't matter. So here. because all prayers are important. so stable. precious Buddha. definition of Yeng Pa and Ma Yeng Pa. So this means may I realize the essence of my thought is Dharmakaya because my thought is the manifestation of my mind. aspiration and devotion. third one is Guru Sambhogakaya. all the lights like this Yeng Pa. I give you a very simple example.
May they stop arising in me. And then last is so may anything that what sees. all of that. The clinging to I. that means all the thought which is non-Dharmic thought. So we say: I wish to liberate all sentient beings to reach Buddhahood. all of the each sentence will end with Jim Gye Lob that means bless me. In practice. And one of them is the first Karmapa Dusum Khyenpa. And then we say Karmapa Khyen No few. So that is a lot. Gak Par means cessation.all mother sentient beings. In aspiration. Sangha. may they just does not exist. I want to be able to give up this. Dharma. So therefore. The English way of saying: Don't bite more what you can chew. so we have to chant it very quick in our apartment. Protector. so the meaningless of samsara. clearly. Go May means meaningless. So that is Guru Yoga recitation which we recite one hundred and ten thousand times. Guru Yoga Recitation Then after that. disciple of the Marpa is Milarepa. peacefully. Disciple of Milarepa is Gampopa. so you are reciting so you are reciting that. there are just few people and there are a lot of problems. mainly three main disciples and known as three compasses. So all of the illusion. And also recitation is. you have to be mindful and aware. Golden Rosary Lineage. The Gampopa had many disciples. For that reason. very nice to sing the loud as possible. May they cease by itself. and then from the first Karmapa Dusum Khyenpa. Yidams and Protectors. very remote mountain top cave. anything that exists because we see only one kind of reality. reciting very quickly but you know what you are saying. of course. you are reciting the recitation. not denounce. precious because representing Buddha. then we say Karmapa Khyen No few times. So your aspiration and your wish is maximum. . we say Karmapa Khyen No few times. then we recite the Guru Yoga recitation. so I have to tell you. Then second. Kye War means born. So now the Guru Yoga. That is enormous. So that my mind which is birthless. very clearly what you are saying. Guru. misunderstanding. maintaining your devotion to the Guru. Bodhisattvas. That is enormous but in aspiration. What kind of blessing you want. So may they all. Of course. living in a very. illusion of samsara which is my own illusion. may I realize them all as Dharmakaya. in your family. I want to be able to be free from it. you are saying I wish to liberate all sentient beings to become Buddha. That would be wonderful. So the next. So that is necessary in the practice but in aspiration. these are the blessing you want. May this be born in me naturally. you should make it maximum. and then Karmapa is the center of the Karma Kagyu lineage which we call Golden Rosary. and far far away from Guru. We add there because our lineage is Karma Kagyu lineage. I want to be able to renounce. So with that one point mind calmly. This each one is very. renounce the clinging to the I. you know. And reciting. you are focus on it. sincerely. At the same time. so this is what is. limitless as possible. You know that is enormous. and sing it one hundred and ten thousand times or one million times. It is primordial. it is the illusion of my karma all levels of the karma. you should never be modest. It also means deathless. There is countless. limitless level of reality. As you know. Deity. samsaric activity. it would be very. So Sol Wa Deb. very important. we have to be enormous as possible. lineage and from Buddha Vajradhara to Guru Vajradhara and all the Buddhas. the Karma Kagyu lineage developed. but we don't have that kind of karma. right? So means precious Guru. the meaning of recitation. In reality. So may I realize this.
four activities. all of you. shining and perfect. blessing of all the Yidam. into your refuge lineage. blessing of all the lineage. so from the Guru Vajradhara's forehead. So it is glorious manifestation of your Guru. So now you recite the recitation as much as you can in your schedule. so give me. it is wonderful. four activities. from the Om white color light we call it light . receiving of the four empowerment. Then if you are too close to sun. wonderful. So your Guru which is embodied. everything dissolve into the Guru Vajradhara and then Guru Vajradhara transforms into the form of your Guru here. But far. Maha Mudra lineage from Guru Vajradhara to Buddha Vajradhara. So this is the request for the empowerment. So at the end of your session then one time you say very. very clearly. you do two hours. The first empowerment ~ Bumpa Empowerment Now the first empowerment with your sincere devotion and your sincere compassion to all sentient beings. Ripe like fruit green. their Om. Perfect. blessing of the Sangha. Ah. of course. if the fruit suppose to be orange. it's sour. Then as you say that. mind. but you sit in the sun. Just common people saying. to ripen me. your sincere devotion to Three Jewels and Three Roots. far away. So what you are saying is. Hum. each meaning very. but here Dorje Chang manifest into the form of your Guru. bestow upon me the four empowerment to ripen me. oh. four aspects of me. I know. your lineage. but last one very. When it is ripe. then you receive the empowerment. not just like your Guru. blessing of the Dharma. not from the Dharma text. but most of your schedules. which Guru. So let's put it this way. their body. Now as you say the prayer for the request of the empowerment. you know.There is a very old Tibetan saying. very clearly and from the depth of your heart All the meaning very. very clearly and always very clearly. Up to now. then all of the Buddhas and Bodhisattvas and Gurus and Deities and Protectors dissolve into the. white color. And what is to ripen. The recitation for that is. each word. in order to practice Dharma and attain realization efficiently without obstacle if you have the blessing of four activities. And then grant me the activity. Most of your schedule. all the glorious Gurus. So to ripen me and also. speech. I request please give me the four empowerments. So up to that you recite and the meaning is the four empowerment. some of you will be doing retreat. so it's your Guru manifest perfectly like a Buddha. when it is green is not ripe. Guru Vajradhara is your Guru manifest in the form of Dorje Chang. blessing of all the Protector. It is with the blessing of the Buddha. you get sunblind. Request for the four empowerments Then you say the recitation. So that means it looks like your Guru but it is the embodiment of all Three Jewels and Three Roots. Your Guru as the son of his father and his mother manifest in a certain way and that manifest perfectly and many times more greater than your Guru normally look. One get the full benefit and it is wonderful the Lama and the sun being far away. one thing. you get burnt. four activities. very clearly. their everything. Then from Guru Vajradhara to Buddha Vajradhara.
you will manifest the Nirmanakaya. So that. even the subconscious perceptions. So to make it more clear about the glorious manifestation of your Guru. So that when you attain the enlightenment. So that dissolve into your forehead. So perfectly glorious means opposite to that. which also as known as the first empowerment. The second empowerment ~ Secret Empowerment Then the second is from the throat chakra of the Guru. you will be able to manifest the Sambhogakaya aspect of Buddha. I just make it clear. The Nirmanakaya aspect of the Buddha. He looked the same but totally transformed and glorious. I'd like to make a very simple example to make you more clear idea. the skullcup is made out of silver or something like that. is my example. actually you received the blessing nectar from the skullcup here. you as the Vajrayogini. so that dissolve into your throat and all of the negativities. that is caricature. in the future. as well as even the subconscious dualistic obscuration which is related mainly with your body is purified and your body is blessed. OK. defilements including everything that is obstacle for the enlightenment. so that when you reach the final liberation then the most important Dharmakaya realization will . The third empowerment ~ Wisdom Empowerment Now the third empowerment is then again you generate devotion just as before and from the heart direction. then make it very big. so opposite to that. And during the big empowerment. Sang We Wang. Bumpa. And it purifies all of the negative karmas and negativities. So normally people make caricature. there is many empowerments were given. Vajrayogini's forehead and it purifies all of the negative karma. secret empowerment. heart chakra of the Guru. As the first empowerment. Sang Wong means secret. karmas. very small. in this Bumpa empowerment. Now that is. he looks the same as when he attain enlightenment and became the great enlightened Milarepa. so into your forehead. even subconscious perceptions all purified. Text of the lineage. main object is a Bumpa which represent the Mandala of the Deity but there are many detailed empowerment in it. remember. negativities. That is caricature. caricature? Somebody has this big nose. dualistic perceptions which are obstacles for the enlightenment. the letter Hung manifest blue light and which is we call shower of the blue light nectar and then you receive it to your heart. when you attain Buddhahood. should be purified and your speech and your expression all blessed. So all the marks of Buddha will be there. from the letter Ah the red light we call that shower of light nectar. So during the ritual empowerments that you participate. you make it this big. Now back to the text. That is the Nirmanakaya aspect of Milarepa. We call this Sang We Wang . many times more perfect and good and glorious. defilements. It will very naturally become how your Guru would look when your Guru attains uddhahood. But these days the most of the time. blessed nectar. Look like your Guru but many. This is not from the text. Caricature is make it many times look worse. so this present the same thing. Some of you might be a little bit not clear.nectar. you are Vajrayogini. This is the first empowerment which is known as empowerment of the vase. as well as all of the defilements. Milarepa when he was singing and when he was making the black magic. right? Somebody has a little bit big here and a little bit small here.
At the main point of each of this empowerment it is mentioned Gom La Wang. Empowered to meditate on that particular. It's actually the same thing. Meaning of the original prayer is continued.be attained. Sambhogakaya and Nirmanakaya and that empowerment is received. The meanings of the four empowerments So the first empowerment will mean that you will be able to visualize. speech. just do a mind negative karma but somehow. then the Guru which represents all the Three Jewels and Three Roots dissolve into you. just do a speech negative karma. the unity. Sambhogakaya. And you receive the fourth empowerment and that means everything that is involved with all your body. So it simply means unseparableness of the. And this empowerment is known as Sherab Yeshe Jone Wang. white. And your body. and Wang means empowered. so primordial wisdom or wisdom empowerment. so this final. And fourth empowerment means able to meditate on nature of the mind. And then that means you are Vajrayogini visualization. Hum. speech and mind all together. And also the second empowerment. and Deities and the wisdom protectors and . then Ku means the body. then Dharmakaya. The third empowerment means you are able to practice the great union. this is normally called Tsek Wang Rinpoche. Sambhogakaya and Nirmanakaya non-separable which we call Ngo Wo Nyi Kyi Ku. all three colors. During the ritual empowerment. the fourth empowerment and during which we will sit and meditate on nature of mind. speech. So that is breathing of all different level and you are empowered for that as a meditation. the empowered to practice the Tsa and Lung. Everything is Maha Mudra. you know. And during the enlightenment. So from all three places of the Guru Om. red and blue light manifest and shower of the light of the nectar dissolve into your all three places at the same time. most sacred aspect is purified and fourth empowerment is received. also mean that you are able to practice. your devotion and the meaning of the prayer is continued. one by one. So Gom La Wong says you are empowered to meditate. Nirmanakaya of all Buddhas. but essence of Maha Mudra in mind meditation. the air. And second empowerment will mean you will be able to recite the mantras. the essence of Maha Mudra practice. Now it is all together. La is a grammar word. you will have the symbol of union. During the elaborate ritual empowerment. and Lung means wind. and Nyi means itself. You can not just do a body negative karma. So Gom means meditation. Ngo Wo means nature. mind become one. The fourth empowerment ~Tsek Wang Then again. It doesn't mean empower outside of meditation. Concluding practice and dedication Then finally. So that what remains there is the Dharmakaya. oneness of the Dharmakaya. the visualization. mind and Guru's body. the Tsa Lung. Tsa means Nadis. or the mantras recitation and the unity and the Maha Mudra. Ah. will be given here as the Yeshe Jone Wong. It means that empowered for each one of that. the essence of Maha Mudra. Meditate. You and the Guru become one and then dissolve into emptiness. absolute harmony.
and finally the Dharma practice is to be free from suffering of Samsara.. we call it awake. four conditions are.the Guru Yoga. then four extraordinary preliminary practices. And all the sounds are the Mantra. then you awake from it. which will make us clearly appreciate the precious human life and understand the impermanence. and it has four aspects of it. That's just way of describing. and so Dharmakaya. first of all.of the Guru and yourself become one and remain in that for long as you can. these four conditions are taught as the third preliminary contemplation. So up to that. first is more physical. And that four thought was first contemplation and the purpose of that is fulfilled as you practice this. December 2004. kyen means condition. sort of the contemplation. And when thoughts arise and you are not able to maintain that oneness state anymore. is very important. Four Special Conditions Contemplations: The First Condition ~ Causal Condition Given by the 12th Kenting Tai Situpa at Palpung Sherabling. Then the first two are more purification-oriented practice. so therefore... After that.. And so ju kyen. mik kyen. de ma tak pe kyen. Sambhogakaya and the Nirmanakaya. these particular methods are categorized and organized as preliminary practice. and second is more oral and mental-oriented purification practice. And then any other dedication like Maha Mudra prayer or regular dedication as Or any other dedications you do according to your time and condition. which we call kyen. You should try to maintain that sacred perception. Last two practices are accumulation of merit . Then you should have the perception. then you continue that state. therefore they are extraordinary. So for that. the sacred presence as much as you can. you have completed the teachings on basic clear thinking. So kyen means condition.. And then also we are aspired to do the Dharma practice.the Mandala offering and accumulation of wisdom . So now when you are able to. Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 16 and Practice Chapter 15 Four special conditions contemplations Up to this point. then conditions should be full and complete. the Empowerment. Then you make the dedication such as. All the thoughts are the primordial wisdom. four kyen. And then further. that maintain the perception that all the forms are the Mandala and all the individuals are the manifestation of your Guru that means manifestation of Three Jewels and Three Roots. But because the Maha Mudra lineage is covering every aspect of Lord Buddha's teaching. all the Sambhogakaya. because each one of them is complete practice. then these four preliminary contemplation. through which the practitioner can be enlightened. to make assessment that how is your condition as a Dharma practitioner. Not only assessment but make it more healthy and complete. So these four. dhak kyen. the Dharmakaya. because after these then you are involving in all steps of Maha Mudra practice in detail. The first condition ~ Causal Condition .
Now this is what we call ignorance or this is what we call ego. Our ultimate aim is to reach Buddhahood. Whatever we are doing that is our ultimate goal. we will start somewhere all over as a little puppy. And not only our background. sometimes absolutely terrible. everywhere we will wander. Most serious obstacle is we don't realize what we really are. So we really don't know and don't realize and not aware of what we really are. And then everything else becomes something that belongs to others. that is limitless liberation and freedom. And so that is shen pa. So what is the most important reason for attaining Buddhahood. and we as a human being. just being born again and again. And we go at quite a lengthy process to confirm about ourselves and we have a lot of shen pa to it. Therefore we have to overcome the shen pa and chak pa for everything that is to do with I. So now until we overcome all of these. Then that's it. no money. Everybody. just like we are doing right now. And do we really like to go on like this? Or we want to reach our ultimate destination. Even we run away from everything. then in English language that is called self. And so now do we like to go on in samsara. we have to be very clear that when we practice Dharma. big illusion. what which we call Buddhahood. you have a long history. or something like that we will start all over. Then when there is I. And far as I am concerned. what are we really actually doing. and they have a long history about themselves. Then something that belongs to me. So Condition which is like the cause. First of all. Then what is the most serious obstacle for this? We discover and confirm what is the most serious obstacle for this. We will miss everything. and another ten percent or fifty percent left and which is also impermanent. maybe one third of our life is gone. here there. but there are so many things around us. Shen pa. and every one of us has a very important family background. we will wander in samsara. I. We have to have a perception about us. we will never be free. about everything including our own . if you sit next to them and you are willing to listen and you talk to them. And again. my life is wonderful but it is up to individual perception. and we are very proud of it. We don't realize. So that is our ultimate aim. Every beggar in this world who have no home. sometimes so so. long important history. which is to truly become what we always have been as far as our ultimate potential is concerned. everybody call themselves something. but then it is forgotten. Even we decide not to say the word I or mine. from heaven to hell. maybe three quarters of our life is gone. All of this is a fact but it is a big. maybe ninety percent of our life is gone. And sometimes a little bit better. that is what we are doing. there is nobody who doesn't have. Sometimes we even experience what we are for moments. then everything becomes others. So we don't want it to go on like this therefore we want to reach Buddhahood. no food. it is like you are somebody. then what are we really doing. So we have lots of shen pa to it.Now the first Ju means cause and kyen means conditions. And every middle class has the same. realization of that. From heaven to hell up down here there. we will not be free. it will just make us crazy. you have a family background. All of us have the best bone and the best blood. and when the last moment comes. primordial wisdom. I called mine. just like this life. why do we have to attain Buddhahood? It is quite simple because until we reach Buddhahood. every rich person has the same. we will not get anywhere. or a little bird or a little human baby. That is what we are doing. Shen pa means sort of very much drawn to it. Maybe half of our life is gone.
purified physical body. very serious obstacle. we have to. he told to his Dharma brother: "you go first. No. So if I can make a Buddha fifty feet high with solid diamond still it is not good enough for me. Some kings in Thailand and Burma . Maybe that time. It doesn't mean shen pa and chak pa for good thing is bad. therefore there is no chance for attachment. This mala belonged to eighth Tai Situ. even for the highest thing. And the most sacred attachment is attachment to Buddha. all these things to grow. And then slowly. This body. then we have to overcome the shen pa and chak pa for spiritual things. everybody take it. and there is nothing equal to it. His Dharma brother already in Khachotma pure land. twenty. They both practicing Vajravarahi but Khachotma. but maybe his mala is broken already. All of you have something that you have lots of attachment for. So the first contemplation is ju ye kyen. but not resenting them. make Buddha out of solid gold. We have to be able to renounce our shen pa and chak pa for bad things. We have lots of shen pa to it. grow. on which he had been practicing Khachotma for all his life. shen pa and chak pa for good things is good. no. Ju ye kyen is we all wish to reach Buddhahood. they are able to go to the pure land of Khachotma with their physical body. pride. it doesn't mean it is bad. They are not so good. He end up in the cave practicing for many years. but we have to know that. and ninth Tai Situ and eleventh Tai Situ. We think Buddhism is the best. red color ladder. the Buddha essence is in each one of us. gradually we have to overcome shen pa and chak pa for everything. So he climbed first and then he forgot his mala. So they're able to. So we should overcome all aspects of shen pa and chak pa. don't have to disappear. we will not reach Buddhahood. Then Khachotma sent down the red ladder again for him. So this way. And then chak pa. then again it becomes another way of shen pa and chak pa. thirty feet high. I will go down and get my mala. so shen pa and chak pa is very. That is also shen pa. chak pa is attachment. Then we somehow keep them but knowing they are obstacles. for the time being. So slowly. and then when he went back there was no stair. Because Khachotma is red color. I always carry it with me and I always do not part from it. it is so sacred. It is so precious. when we have no shen pa and chak pa at all for worldly things. not resenting them. We have attachment for all kind of things. it is so important for me. But anyway. not so bad and necessary. Everybody knows. There is a story. So step by step. don't have to die. No shen pa chak pa for this. so after many years of practice. slowly. And ." He went down to get his beautiful mala. So there was miraculous ladder. I don't know. You know. So that is the ju ye kyen. like rainbow ladder. One of them had a very good coral mala. If we are not able to overcome shen pa and chak pa. Maybe he made a Khachotma statue and put it on her. I am just giving you an example. we must do our best to overcome them. I know. We contemplate on this subject very clearly and then we know we have certain shen pa and chak pa in worldly things. So somehow recognize it and wish to overcome them. He said. I don't have to tell you. and then I will come after you. necessary. The first contemplation. very serious practitioners. anger. jealousy. they are able to go.religion. We have some shen pa and chak pa in worldly things. came down into their meditation cave. If you resent them. Khachotma is red color. There was two practitioners. Of course shen pa and chak pa for bad things is bad. That will never happen.
So that is the first special preliminary contemplation. So you should have that compassion. if they want to spend that much time. Otherwise you have no wish to attain enlightenment. that I meant our solar system to the end of our solar system is one eon. he offered that to Buddha. Do you know that? You are becoming Maha Mudra yogi. this condition. that. they will be free. If they wish to be free. Maybe it will be one billion centuries later. That time he saw a Buddha. You are. it's ok. I am sure the name is not Buddha. No big deal. and he saw a Buddha there. because you have so much shen pa and chak pa for Buddhism. You know. you know. in another universe. he was so touched and he was so aspired. you would be very angry. So you want to make everybody in this world Buddhist. they find it out. all will become practice. No shen pa and chak pa too much. a bowl full of food. that is a greater eon. for the benefit all sentient beings to reach Buddhahood. everything that supposed to make us angry. So that is wrong. you know. You know. but look perfect. and we should know that. Of course right now we need some shen pa and chak pa for enlightenment. but if they have the time. When he saw that Buddha. So you have to have that kind of desire right now. you pray for them but not desperate. Very clear. If they don't wish to be free. . somewhere. Then finished. it's O. And you pray for them. that would be dreadful. everything that supposed to make us jealous. Is Prince Siddhattha Buddhist? So Buddhism derived after the enlightenment of Prince Siddhattha. so you are some sort of Maha Mudra yogi. Beginning of the earth. Sakyamuni Buddha as Prince Siddhattha born here and became Buddha. looked like us but perfect. the Prince Siddhattha was a beggar of that place. it's totally two different things.then we develop clear objective of our practice. many million of life times ago. and he said: "May I become like you to make all sentient being like you". You will never be better. Buddha Sakyamuni was a poor beggar. and you want to fight with them. Pray for them and one day their essence will manifest. that is Sanskrit of the planet earth language. for that we also should overcome gradually. you have no desire to be better. But the lineage of enlightenment is what Prince Siddhattha followed. it's ok. We wish all sentient being to become Buddha. That is wrong. even anything that supposed to make us greedy. what is the hurry. and not pray to them. And then this way even the shen pa and chak pa.K. Yes. Of course you are. the very purpose of Buddhism is finished if we have fundamental Buddhist. definitely does not look like us. That would be end of Buddhism. sooner or later. some sort of. So we will never have fundamental Buddhist. Perfect. But you should know it also you have to overcome later. Everybody's essence is Buddha. whatever kind of food that he had. and we wish all sentient being to become Buddhist. Otherwise you can become very strange Buddhist. Because believe it or not. But if we don't know this one. It was many many millions of eons ago. we can have fundamental Buddhist. many millions of eon before earth even exists. now you are entering in the part. We are doing this not for anything else but to reach Buddhahood. We need. That is many. It aspired in him many. If we have this understanding. all will become past. Yogi means practitioner. so the little thing that he had. Beginning of our galaxy which has one hundred million solar systems to the end of our galaxy which has one hundred million solar systems. and everybody who does not agree with you. you know.
expecting a lot. so I don't want to hear any voice. Four Special Conditions Contemplations: The Second Condition ~ Fundamental Condition Given by the 12th Kenting Tai Situpa at Palpung Sherabling. Whatever voice tells them. then big problem. So it is the first condition. because we are relying on guru to teach us the Dharma. then that much glorious the warrior. a great warrior. Sometimes it tells them five. So I used to say this to those people who asked me: "Do you like to be my guru?" Did you hear me. But Sangha represents Dharma and Buddha. So having this kind of no attachment. brave warrior and your opponent is a coward. worldly saying. our saying not Dharma saying. right? So I said. If you decide to adopt a child and you become the dhak po of that child. Now then this dhak po kyen also involves the guru. Dhak po literally means honor. to lead us to the enlightenment. You don't want to have. if your enemy is brave and powerful that is your glory. Here it means actually as a practitioner then it is very important to have a guide. Some of them OK. you don't want to have a coward opponent. We have a saying. and in detail. your dhak po. There is lots of people can hear voices. If you are. Buddha we cannot learn from. then it is not yours anymore. its health. But when they said. the teacher. Somebody tell them. Buddha didn't have to fight with them. "Do you like to be my guru?" You heard that. And then second is Dharma. What if I am hearing myself. Too risky. Book does not teach you. because this is a worldly example. And they only get aspired. your responsibility. Buddha's compassion. But why I give you this example is that is how the negative things also become part to your enlightenment. Sometimes voice tells them two and two is one. December 2004. the power of compassion all their weapons became rain of flower s. "I want to be your . greater the opponent. You know voices. then the greater the defilement conditions are there. dhak kyen. If you are a brave person. So very difficult. but it gives you an idea. For us. and placing very big responsibility. So it is asking a lot. you supposed you are famous. in Buddhism our ultimate guide or dhak po is Buddha. Although essence of Buddha is inside us. two and two is four. all kind of words we will hear and hear. So the same way. Dhak po kyen. its wellbeing. Others are very nice but not OK. Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 17 and Practice Chapter 16 The second condition is dhak kyen. no shen pa and no chak pa. Buddha was attacked by all the devil with all aspects of most fierce manifestation. "no". Now Dhak po means also responsibility. Its education. the guru. Until that. now if we try to listen to it. for them they don't know. Just before the enlightenment. This is most inappropriate example. So greater that enemy. What can they do? They only get convinced.I give you an example. Of course by the law of today when that child reach 18. But very few really hear a good voice. But I don't want to take that risk. dhak po kyenkyen. This is an inappropriate example. that much it becomes a practice for you. The third is Sangha. Voices.
But if they tell me. If you want me to research on it. So it is like compassion. there can be river. So now there are so many things. If you bring a book to me and ask me to teach you. that's what we say. So fire is like wisdom. But most people O. you . Make it "Men Bou" (bread). after ten years it's there. If one develops compassion. mountain that represents. they like to call the gurus. But no lineage. if I have time. that's what we say. We go into a room. You look at the cloud. Buddha's teaching. you have just dry paste and you put water and make a pot out of it. fire symbolizes wisdom. we say Buddha's command. We call it ka ye lama or de shek ka ye lama. it comes and goes. which was locked for ten thousand years and no light. guru. If I don't have the lineage. But no lineage. one of them our root guru. after two years it's there. It is the foundation. water makes things put together. gyu pe lama. But one who is compassion. this just people like to call it teaching or advise. Because of earth. But if they said. Always there. so I have to spell it out. everything is made out of five elements. that is like devotion. Because of earth. Brings closer. Come back up one year it's there. compassion makes us and all sentient beings together. like a mountain. You look at the mountain. we can walk on it. it doesn't change. Look at the river in the very. Earth. "Do you like to be my guru?". ego-friendly words. it comes and goes sometimes it is so quick even the sunlight cannot come through it. it's like beginner Samadha. all kind of thoughts and all kind of emotion coming and going. and I want you to be my guru". it just like our mind. I can't teach you. I cannot. So the third is everything is guru. Buddha's advise. Buddha Vajradhara until our guru is the lineage guru. very narrow gorge. spiritual friends. "I want to be your disciple. we can learn from everything. it just works very hard to maintain your awareness. I have to hint from time to time. You know. I broke my Bodhisattva vow. I want you to be my guru". Spiritual master. Everything is teacher. spiritual friends. Because of earth. he will not suffer. people like me. easier choice. still there will be conflict. So now make it simple. You look at the sky you see how limitless it is. Then water. there can be trees. So people like us. Now the second aspect of guru is the command of the Buddha. and you try to maintain your awareness. there will be no conflict. If everybody develops compassion. Then I do my best. So from Vajradhara.disciple. So make an example with these five elements. means make light. it looks like the nature of your mind. we can grow food in it. there can be house. certain amount of compassion. You have dry powder flour you put it together with water and make it bread. So like that. even hinting doesn't work. or anything. Because of earth. please don't be difficult. it just like our thought. Then fire. I will do it. other does not develop. that is like a beginner of Samadha meditation. and I have to check whether I have the lineage of that text or not. then I can't say anything. Buddha did not manifest the command. it illuminates. So out of that. Because if Buddha did not manifest the command or the teaching. It is foundation of everything.K. I am just being honest. But for some people. doesn't matter. coming and going. So I said no I am not breaking my Bodhisattva vow. it's very easy for me because they are giving me a very good choice. It burns. you know these things are kind of egofriendly words. there would be no lineage of Buddha's teaching. For some of them. no guru. no blessing and no guru. if I said no.
all leaves can fly. that is all about the second kyen. So now the last element is space. Gyu kyen. They are very very very very much Buddhist. This way everything is our guru. Four Special Conditions Contemplations: The Third Condition ~ Objective Condition Given by the 12th Kenting Tai Situpa at Palpung Sherabling. Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 18 and Practice Chapter 17 Now the third kyen. it does not include Mahayana and Vajrayana. And Mahayana means practice Vinaya. When wind blows in the cloud. even they write and speak. mik kyen or mik bei kyen. Vinaya. So it is very obvious. But you must know very clearly. It is primordial. all the Sutra and all the Tantra. your aim. Then Vajrayana means all the Vinaya. then I give you example with Vajrayana. is not ignorance. So Theravada means practice Vinaya as the main practice and Abhidharma. Sutra. Abhidharma. we have to be very clear. our ultimate aim is to reach Buddhahood for the benefit of all sentient beings to reach Buddhahood. I give you an example with Theravada. Some even speak out. They are. It is universal. So no matter which path you follow. I am talking about the text that we have lineage and exist today is over one hundred volume. And now the third mik kyen. when you say Theravada.just take little small fire in there. As a beginner. Of course not all the Theravada think that way but some. Abhidharma and Sutra. I give you an example with Mahayana. So these four is the entire teaching of Buddha. Actually I like that. You build a one thousand story building. it will light the whole room immediately. There are no problem. Theravada are not very sure whether Vajrayana are Buddhists or not. But when you say Vajrayana. it includes Theravada as well as Mahayana. And you put down that one thousand story building. or ten thousand years to light it up. Dhak kyen. hundred volume. space does not come from anywhere. And in order to reach Buddhahood. So Gyu kyen finished. Buddhahood is clarity. It is clarity. aim. Hundred big volume. If wind blows in the forest. It will move you forward. Then as the final step. almost all Sutra. So it is very simple thing. no. all the Abhidharma. the space doesn't go anywhere. more than hundred volume. mik kyen. It will make things happen. Dhak kyen is described as three teachers. I have no problem with that. And now the third kyen is mik bei kyen. cloud moves like all kind of things. No boundary. But that is the nature of space. It will change and transform things. It is miracle. Theravada has very few Sutra. Now the Mik pa of every Buddhist is to reach Buddhahood. Immediately. as a more advanced. all of the Sutra almost. Objective. we have no doubt. it includes Theravada but not Vajrayana. motivation. I meant four teachers. Sometimes they think we are Hindu. we have not this much doubt that Theravada are Buddhist or not. So Mik pa means actually your motivation. Vajrayana has no problem knowing Theravada is Buddhist or not. you have to be very clear. not hundred chapter. Buddha's teaching is compiled into four categories. It doesn't take ten million years to light it up. But when you Mahayana. mik bei kyen. So as a Maha Mudra practitioner. December 2004. Space is like mind. Nothing can change it. But we also have to see very clearly our immediate aim is to overcome our serious . and Tantra. Wind is like inspiration and experience. That is nature of mind.
Without the moment. We. Three year or four year or ten year or retreat or no retreat. Now this has a very deep meaning. But this condition will take care of that. We have to find the fastest thing and the smallest thing. six smaller sides. There is gong or not. So that is brief description of ni bei kyen. And our ultimate objective is to become Buddha. That's what you do. Lots of people. Long as there is somthing. another smallest attach underneath. Another smallest attach here. always be practice.defilements and purify ourselves. and the right arrow goes from here to the target. there is nothing. Transcribed by Chang Chin & Changchub Saldon Teaching Chapter 19 and Practice Chapter 18 Now the fourth condition. These are genuine questions. we know exactly what is our objective and what do we want. Then six sides has to have. Deepest meaning of de ma tak. it passes through every atoms in the space. Four Special Conditions Contemplations: The Fourth Condition ~ Immediate Condition Given by the 12th Kenting Tai Situpa at Palpung Sherabling. December 2004. Quite few of them also ask me this question before they start their retreat. Right now they call the . Then you can cut that into six pieces. that is the "now". accumulate wisdom. We have to be clear about our aim. "What is the purpose of my life?". you know. definition of "now" is the fastest thing. It is not like that. there are lots of people. "What should I do after I finish the three-year retreat?" So that means aim is not very clear. And now you start practice. supposed to be smallest and they are supposed to create everything. then another time. Even that is not now. I'd like to share with you something. as a Maha Mudra practitioner. You cut forever. Even that. And where we are. all that sort of things. you can cut. Every moment. We know very clearly. gong. that is our immediate aim and objective. another smallest attach here. So we have to do practice right now. So one step at a time but all of that has to be very clear to us. "What should I do?". another smallest attach here. immediately. right? So if the smallest things create the biggest things by many smallest things coming together. another smallest attach on top. right there. so it becomes seven. so bigger than one. So it is impossible. And you shoot an arrow from a very strong bow. "now". Because arrow is very slow. Why? Because particles. the last. another smallest attach here. we know very clearly. So what is "now". people also should have clarity. also we know very clearly by knowing this. gong. with due respect. waiting with holding a gong in one hand and hammer in another hand. ok now you finish practice. Lots of people like to do long retreats. You practice Dharma until you reach Buddhahood. is the recognition of nature of mind. Even in a very simple worldly sense. Because it has six sides. There isn't some kind of guide. De ma tak means immediately. "I don't know what I am doing?". We cannot find. You know. that is De ma tak pe kyen. who come to me and ask me. this has to have six sides. Particles are too big. then smallest things must have six sides. Then you have to cut more. We have to practice every moment. doesn't matter. how much time it takes to pass through the smallest thing. But more technical definition of that is moment by moment. accumulate merits. And then what we need to reach as the next step.
more practically. They have to become Buddha. exactly implemented this. But it is not it. Reality is multiple. O. He didn't become enlightened because he was thin. And in this. Out of four guru. if we do our best for the two hours everyday not to waste any moment out of the two hours. Now let us dedicate the merit of all the teachings that I have given you. Without becoming Buddha. Everything is primordial. And all the great. Dedication Given by the 12th Kenting Tai Situpa at Palpung Sherabling. so that is the last contemplation.K. his mind for its full capacity at all time towards practice to attain enlightenment in this life. Now in this moment. then if we do our best. enlightened masters of our lineage. and all the disciples. of course. Relatively. but it is sorting it out. and laypersons. they will never find. everybody who put it together and all the monks. then you can do that in dhak po kyen. even the smallest thing and the fastest thing of one reality. in the highest mountain where nobody can get to him. How can there be. But he did not spend any time or anything else so he naturally became thin. In this. So the ultimate definition of moment is the realization of nature of mind. Most of them don't even believe there is other reality. His Holiness . there is lots of time and effort it will take us for reaching the ultimate realization. and administrators here in Sherab Ling who also put it together here. So Spending that much time and energy. and Venerable Thutop Rinpoche who asked the teaching. like Milarepa. I guarantee you they will never find. six days already. that's the best we could do right now. So countless life time is not more not less than a moment. actually get here and get back is about five. Forget about all levels of reality. Transcribed by Chang Chin & Changchub Saldon O. organizers. the second dhak po kyen. The true yogi. Then all of you who came from far away and spent a lot of time to get here. So that way the moment doesn't exist. there is no difference between biggest thing and smallest thing.smallest thing is particle. I can say only this much with my limited comprehension. And there is not so much meditation or visualization there. So as a practitioner. the first year of the Maha Mudra Ocean of Certainty teaching at the request of Very Venerable Thutop Rinpoche is completed. Still thousands of scientist spending billions of dollars to find the smallest thing and fastest thing. and the slowest and fastest thing. the first guru you can do guru yoga. then it didn't even take one moment. So merit of everyone I dedicate for the benefit of all the sentient beings to reach the realization of Maha Mudra. So out of countless. So let's say that is it. That's why he lived in the cave. When you reach the final conclusion of ultimate truth. yes. He didn't become enlightened because he lived in the cave. that's why he became very thin. limitless reality. fastest thing is light. they can never find. And most convenient place is cave. moment by moment. Put his body. For us that is difficult because of our karma.K. but ultimately. When they become Buddha.Not exactly necessary. then try to do one's best to maintain awareness and mindfulness. no difference. I taught you twelve preliminary practices and contemplations. Contemplate on all aspects of guru and all of that for three days is only six hours. dhak kyen. Therefore. when we reach it. his speech. through realization. December 2004. if you want to do some particular visualization and practice. He decided not to waste any moment of his life. which doesn't even exist. Up to today that is it.
I am very happy. So last but not the least. but in my opinion. But because of one problem another problem happen. all of them are absolutely unnecessary problems. and all the other masters live long. so all kind of things happen as a result of that. one pillar falls down then beam cracked. It just like a big house. His Holiness Dalai Lama. But the first pillar is already broken. I have done my best. And all the great masters who past away. and the next year until we meet here and of course after that. I sincerely pray that happen. Starting with our Bokar Rinpoche who passed away very recently. so started from him.K. . happiness and harmony in this world. starting from the Supreme Avalokitesvara manifestation. because of that another happens. that all of you. All the great masters of Vajrayana Buddhism. Then I have done a very good job. May there be peace. and another pillar falls down then wall cracked. When your last moment comes. you know.Karmapa. live long. All of them are. you are able to say to yourself. And may you finally reach the realization of Maha Mudra in this life. So we pray there will be peace and harmony in the world. and another window breaks down. may your Dharma practice go well for this year. So it was not necessary to break the first pillar. all the great masters who past away. and it is like that. sorry maybe I am naive. may they live long and their activity flourish. I am happy" and you smile and go. may their reincarnation return soon to continue Dharma activity. that you have a very big house. And all the great masters of Mahayana and Theravada Buddhism. Because lots of problems in this world right now. right from the beginning to the end. "I am O. may they return to teach Dharma for the benefit of all sentient beings and continue the activity of their predecessors. and all the other great masters of all the schools.