The first part begins opposite to page one, to page one, with Tibetan and English, or Roman, Romanized Tibetan, it begins, the title is in two lines, and then the third line, there is a short implication, and the actual text begins with, Word, Palden, Saue Lama. Did you find this? It's opposite page one in English.

[01:07]

And it goes up to, it goes down up to page, up to page seven. Before 7, I think it goes up to page 6. The first part runs from 1 to 6. And that part is all invocation to the spiritual master. The second part begins in the page 7. Again, the title doesn't have Roman script, only in Tibetan, and then the actual

[02:18]

text on the meditation of Avalokiteshvara begins here again, Dag Dang, in Raman script, below the Tibetan, in each of the Tibetan lines, and it runs throughout, I think goes down to, goes far down to Page... Oh, that's quite a number of pages, actually. Almost page 20. It goes right down to page 20. So we have... 70. Yeah. That's a lot of pages. Actually...

[03:21]

This is the, which one? Right. This is 14. Right. And then you have finger dilatation here. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. It goes through there. You see that? Yes. That's what that is.

[05:00]

That's what that is. So as I already explained, there are two parts. The first part starts at page one, goes up to six. That whole thing is invocation to spiritual teachers, spiritual masters. The second part is a text on actual meditation on Avalokiteshvara. Begins at page 7, goes up to page 20. There are some places where certain stanzas

[06:04]

will have to be repeated three times. Kunta Nimala is going to start the chanting and I think we all can follow him. I hope we'll be able to follow him. It's sort of very simple tune and slow. I'm very happy we are meeting here tonight.

[07:09]

And we're going to start this chanting of the text, which has Romanized script along with original Tibetan, and is an auspicious beginning of our meditational practice. There are some places where we may have to repeat three times and also towards the end of the reading of meditational text,

[08:27]

We are going to repeat the mantra of our Loka Chöra a number of times. In such case, I will myself give the indication. . I am a Tepa Chamboree. [...] If you don't know, if you don't know, [...]

[09:40]

There are two schools of Buddhism. Hinayana the little vehicle, the Mahayana, the great vehicle. We have embraced the great vehicle. In any practice, according to the great vehicle, there are three essential elements, preparation, which is examination or engendering of good motivation or noble attitude, the actual meditation and final dedication.

[11:42]

Whatever practice one may there must be these three elements. The preparation means before starting any practice, as a follower of Kripa Mahayana Buddhism, we must produce a noble attitude what is usually known as bodhicitta, the thought of enlightenment, that all sentient beings are aware

[12:52]

our mothers and fathers and that we are conscious of the miseries of these beings. And in our practice, we resolve to work towards relieving of these beings of their miseries and achieving enlightenment for the sake of their enlightenment. This is the essence of that motivation, the attitude with which we begin this practice. The first part consists of the invocation to the lineage of the lamas, of the meditational practice on our local shore.

[16:01]

The lineage goes from the present teacher up to the historical Buddha. In reciting this invocation, we visualize the form of our loket shwara sitting upon lotus seat with a disc of moon in front of us. and invoking him to bless us, in order that we may turn ourselves towards spiritual pursuit, and that our dharma practice may be successful, and that delusion in doing this practice may be clarified, may be cleared,

[17:14]

and that our delusion may transform itself into illuminated awareness. By blessing is meant the transformation of our attitude, our way of looking at things, attitude that directs itself towards the spiritual pursuit, with the development of compassion and love. So as we recite this text, it may be rather difficult for you all, since this is quite a new thing. And even though you may try and follow the lead, which Dr. Kunsan, you must want to give. Choir singing.

[18:21]

Satsang with Mooji There are no vile and cruel language in the world. There are no good and bad things in the world. There are no good and bad things in the world. There are no good and bad things in the world. Doi-dai-dee-doi-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi-dee-doi

[19:56]

Why didn't I get the way you come back to? What doth he do to you, what doth he do to you? Chose him by his own blood, not by his own blood. His own blood, his [...] own blood. Ther'e far be'er to cure it should I do need. But I've got to keep my eyes on what I've been told to do. But I've got to keep my eyes on what I've been told to do.

[20:57]

I've got to keep my eyes on what I've been told There was a church that was a church of life. A church that was a church of life. There was a church that was a church of life. There was a church that was a church of life. Show us a beautiful truth, then we'll enjoy it. Till you can hear my life, my life for a while. Dēn wā kēr wā chūy dēn wā i tō kēr Chōi chōi chōi a lā pā chū kēr tō kēr Sārbī chōi chēr dēn dū kēr a lā Wā kēr kēr i dēn kēr a lā i tō lā

[21:57]

There's no joy in seeing the light of day. Just you and me, boy and boy, just the way it feels. Just the way it feels. Just the way it feels. Just the way it feels. This is God's word, God is love. To give mercy and purgatory is love. To give mercy and purgatory is love. To give mercy and purgatory is love. Lord Jehovah, I don't need it, I am popular.

[23:19]

When I was a little girl, I was a little girl. [...] Satsang with Mooji Satsang with Mooji Satsang with Mooji Satsang with Mooji Satsang with Mooji I may draw down to be a joy-tarting joy when I love my good life and when I feel good in the world.

[24:50]

Thank you for watching. Satsang with Mooji Mē tu jē chōngē kōwāi jō tu jō jē nātē jē sōwāi takvē

[26:17]

Jñāni-dāṭṭho'i-paṇḍho'i-gyetu'i-saṁsū, Svājñāni-dāṭṭho'i-paṇḍho'i-taṭṭhu'i-cāvā, Svājñāni-dāṭṭho'i-kacchī-piṇḍhvāi-siddhāi-sū. That's the Jñāni-dāṭṭho, that's the Jñāni-dāṭṭho, that's the Jñāni-dāṭṭho. We have just completed the invocation to the lamas of the lineage. And the next, we are going to recite the actual text of the meditation, begins with refuge, bodhicitta, and visualization, and so on.

[27:24]

This is what I want to say. [...] When I was a child, there was a man named Mungbo. He was a great man. [...] If you don't know how to do it, if you don't [...] know how to do it,

[28:42]

If you don't want to do it, you can't do it. If you don't want to do it, you can't do it. To begin the recitation of refuge, ordinarily we visualize the assembly of refuge. the assembly with all the Buddhas, all the meditation deities, all the guardians, bodhisattvas, sitting in an assembly in the form of a circle.

[30:15]

But since we are just beginning this practice, this visualization may be too complicated. We are therefore going to visualize the most simple form of refuge. We visualize the form of our locator, what we call Chandrasri in Tibetan, You may be familiar with image. Sitting on a lotus seat in front of us amidst the space. With Amitabha Buddha, smaller in form, sitting on the crown of our Lakshwara. Now here our logus jewel represents all the refugees.

[31:25]

It is called a wish-fulfilling jewel representing or which unifies all other refugees. It is like wish-fulfilling jewel. that by simply wishing something in front of the wish-fulfilling jewel, all one's desires may be fulfilled. So it is like this refuge in which only the form of our Lakshawara is to be visualized as one in whom all other refugees are unified. And at the same time, we mentally conceive or imagine that all other sentient beings sitting around us in front of the refuge, invoking our locust hero for his blessing.

[32:39]

The second stanza, actually it is on the page eight, the Tibetan page eight. This is the standard, I think, not the first one. You can see it back down. That is when we begin. But when we come to this, the page opposite page 8, beginning with the power button, this standard will be repeated three times. SPEAKER 1. beginning with the paladin to go down up to one, two, three, four, five, six, up to six lines.

[34:36]

It says just to chi. And it says reside, in English, it says reside as much as one is able. And here it will be resided, this one stanza will be resided three times. But usually, these stanzas are repeated as many, as much as possible as the text says. So tonight, we're going to repeat only three times. Right. Choir singing. [...] I'm by joy, [...] joy.

[35:47]

And if I begin to connect with the Father, I will be saved. By this time, you will know that you are not alone. You [...] will know that you are not alone. Then I brought my sword and [...] my sword Can't believe I saw the children sing and dance and why they can't sing. Can't believe I saw the children sing and dance and why they can't sing.

[37:11]

Thank you. Thank you. Thank you. Life was a good past, yet it was a choice I made. If I didn't die, you'd love me so much. Like water, like water, like water, like water.

[38:26]

Thank you. I shall dwell forever. Do you hear my voice? [...] Thank you.

[39:54]

Thank you. Up to this, is the formula for taking refuge.

[41:13]

The next stanza, beginning with module, represents the engendering of enlightened thought, or bodhicitta. Here one resolves to work for attaining enlightenment for the sake of entire sentient beings. And this stanza also is repeated three times. Satsang with Mooji [...]

[42:26]

But you don't know what you're going to do. And you don't know what you're going to do. The stanza, just repeated three times, is the engendering of thought of enlightenment, the bodhicitta. The next, we are going to begin

[44:10]

The meditation of Avalokiteshvara, which begins with this mantra, Aum, Subhava, etc., and there are certain things to be visualized in course of this meditation. And about this, I'm going to tell you later on. And tonight, we might simply recite the text. No. Oye, oye, soye, bah, wah, chee, dah, dah, wah, dah, mah, soye, bah, wah, chee, dah, dah, bah, [...] bah.

[45:24]

ye būdēn ā sōi sōi bētēn kēsā. Ko te ni bēt mā sōi bētēn bētēn mā ye būsā. Ko te ni mā sōi bētēn Thank you. Nor could it be my design, [...] my design.

[46:31]

Thank you. What I find on my bed, what makes me so sad. You can't do it, but you can't do it, but you can't do it, but you can't do it. I want to get some more. I want to get some more. The stanzas are just decided.

[47:59]

depicts visualization of our own body as a form of our locust water. As we decided this, we visualize our own body being transformed into actual form of our locust water. And now, next, Again, there's a visualization of Amitabha Buddha as representing all the refuges, including the lineage of the teaching, And we invoke Amitabha Buddha to bless us and purify all our defilements and to help us to achieve perfection of living.

[49:53]

I just need one little hour for this journey to get here, but I don't know your thoughts or feelings on you, but I miss all of you. Thank you. Let your good conscience guide us in our journey. Satsang with Mooji God bless you.

[51:30]

God bless you. God bless you. God bless you. O'er the land of the free and the home of the brave, and the home of the brave. yéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhé Lord, your purpose for me, Lord, is that I should be lost on the cross.

[52:39]

I need you to guide me. I need you to guide me. To say it was my God, Lord, for years long. And yet it's a shame that I do it when I want it. Don't want it, don't want it. Thank you. Satsang with Mooji

[54:37]

As I said earlier, that every practice must have three important elements. Preparation, which is engendering of enlightened thought. The actual practice, meditation. concerns with producing a state of non-conceptuality. The non-conceptual state of mind represents the actual practice of meditation. Tonight I'm not going into details of this aspect, There are those of you who have already received initiations of our logitura.

[56:51]

There are others who have not received. And I would like to give you initiation and necessary instructions on the visualization and meditation. Tonight, For this practice of non-conceptuality, we are simply going to recite, which we have already done, and now we recite the mantra of our Loka Csvara. OM MANI BEME [...] I'll let it go.

[59:22]

I'll let it go. I'll let it go. I'll let it go. Allah is the Greatest, Allah is the Greatest. [...] Satsang with Mooji

[60:30]

Well, Allah is the Greatest, [...] It's cold.

[62:09]

. [...] Svarūpa Mahārāj says, om mani devya, om mani devya, om mani devya, om mani devya. Allah is the best.

[63:31]

Allah is the best. [...] manate me, oh manate me, oh manate me, [...] oh manate me, oh manate me. Avalokitesvara, [...]

[64:39]

I don't know. I don't know. I don't know. Thabur Ramji, if you want to listen to it, can you play it for us? We're almost completed.

[66:46]

recitation of many mantras up to one thousand. The second part of recitation that Rinpoche chanted before us, it is slightly, it's sort of chanting, it has, although simple, but it has some chanting you recite or chant up to ten times. This ten divided into three parts. For each part there is a slight pause. So the first two parts consist of three

[68:15]

repetition three times. That makes six. After first three, you will have a little pause. And the second repetition with three, resulted three times, you have second pause. That makes six times. And then the final one is four, four times. And this is a tradition which according to the lamas. It's a very effective means of actualizing some inner spiritual experience, receiving blessings and so on. Yes, this chanting you may follow Rinpoche when he chants again.

[69:19]

OM MAN NGUYEN MED HO [...] Oh my love be me. Oh my love be [...] me. Oh, my love, be me. Oh, my love, be me.

[70:21]

Oh, my love, be me. Oh, my love, be me. What's that thing? The recitation of mantra represents the practice of non-conceptuality.

[71:46]

That is the main practice of meditation. We are now beginning to recite the third part. the dedication of spiritual merits or sharing of spiritual merits with other sentient beings. Having recited mantra up to a thousand times and meditated, we are now going to dedicate the spiritual merits arising from such practice to the inter-sentient beings for their enlightenment. O'er the land of the free, the home of the brave, the home of the brave,

[72:53]

Now the church is ready to begin worship. The church is ready to begin worship. The church is ready to begin worship. The church is ready to begin worship. You will hear the voice of the Lord, not only for a minute, but when you hear it once again, then you will hear it again. You will hear it again three times. Yes, please.

[74:11]

This I can do, this [...] I can do. CHOIR SINGS I'm not going to lie to you. I'm not going to lie to you. I'm not going to lie to you. Thank you.

[75:36]

Thank you. [...] I give I to thee, Lord, in thy mercy, that this day may come to thee, Lord, and I in thee.

[77:07]

Let your love and joy be in heaven and in the earth, and let your joy be in heaven and in the earth. You might live here and see a lot of children who are in Africa. But if you don't know any one of my children who are in Africa, then I'm going to show you children who are in Africa.

[78:11]

They're going to be excited and they're going to be excited. Thank you. Your joy, my friend, I give to you, and to my people I give to you. But if I don't give to you, if I don't give to you, if I don't give to you, Why do you think you're a good man?

[79:37]

You're a good man. You're a good man. You're a good man. Dear God, you are good to us, and we are glad in your presence. We are glad in your presence, and we are glad in your presence. We are glad in your presence, and we are glad in your presence. Give us this day our daily bread, and forgive us our trespasses, and forgive us our trespasses, To be the one who gives. [...] Good morning and welcome to our new year.

[80:57]

Today we have a new year. Today we have a new year. Today we have a new year. Goin' for the lava, the nightingale. You're going to the jungle today, Danny. You're going to the jungle, and it's a lot of shit. Why couldn't you talk to me, Danny? Thank you. It may be rather difficult for you, but you will gradually get used to reciting and chanting.

[82:25]

There are quite a few others. the center, the center. And other, the center in Seattle, I think they are doing this one in the same way that we are doing. Or at home. And on the day that I go in, I'm going to let you do this. Yes, you certainly do this one at home, but it can be sort of abbreviated or shortened.

[83:59]

This text can be shortened to do at home. That may be done later on. You certainly need something shorter and more . There's a shorter, quite short text, which you can now remember, can refer to.

[86:18]

This can be prepared into a stack like this. The whole thing, you know, beginning with the bodhicitta, the actual meditation and dedication, all of them In just a matter of four or five stanzas, they're all complete. These can be written down and with English, you know, phonetics and translation, can be prepared in other texts you can use. I think this should be done. What about getting that short one written down? Yes. Thank you.

[87:52]

This is what I have to do. When I was a child, I used to go to school. [...] If you don't, you will die. If you don't, you will die. If you don't die, you will die.

[89:25]

If you don't die, you will die. If you don't die, you will die. If you don't die, you will die. Right?

[89:49]

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