offering an explanation of the consecration of Manjushri's supper which we all received yesterday afternoon. Since most of you have copies of the text, I think these will be very valuable in referring to the particular sections of practice which he will be describing for us this afternoon. We won't be practicing it. We will receive general and specific instructions according to Rinpoche's understanding of what we should know about this practice, this particular meditation. At the end of the session, there will be an opportunity for us to ask questions, specific questions, if there are any areas which have not been clarified to your satisfaction. So if you have questions, make a mental note and save them for the end of the program.

[01:09]

Thank you. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Dhagye dhagye [...] SANGHA PRAYER Dhamma mi be deva dhamma nava kyi chen gyi ring shak dang dang gyi wei.

[02:21]

Dhamma mi be deva dhamma nava kyi chen gyi ring shak dang dang gyi wei. [...] Dhamma mi be deva dhamma nava kyi chen gyi ring shak dang dang gyi wei GURU NAMAHA AYI NAMAHA THAGYE VO SONG PO CHEN PADME HANZO THAGYE SHABBA DANG CHEN YI CHEN NAMAHA chen kyi tsen gyi lü re tsuk pa yi khya wang kun lak tsu chen tsu luk tsu kyi tsen gyi lü re tsuk pa yi khya wang kun lak tsu chen tsu luk tsu kyi tsen gyi lü re tsuk pa yi khya wang kun lak tsu chen tsu luk tsu kyi tsen gyi lü re tsuk pa yi khya wang kun lak [...] Sankhya Vajjyapada Ye Thakye Medho Thangpa Kriyay Thangpa Tantse Nye Thangpa Tukpa Tukyo Thangpa Medho Thangpa Ye [...] Thangpa

[03:43]

PRAYER... In the name of the Father, the Son, and the Holy Spirit. Amen. KU LUNG LENG PEE PEE KU WAI KUN YANG NENG TZA TZEN KUN YIN TZE TUNG LUNG KU WAI KUN LENG PEE YIN TZE WEI TZE KAP WAI YIN KUN TZE NYEN YIP WAI LUNG THAG YIN TZAM WAI LENG YIN TZAM WAI TZIN YANG TZAM WA TZAM YUN TZEN YIN TZAM WA TZAM

[05:09]

SANGYI RINPOCHE CHANTS Chanting. Chanting. Chanting. SONG [...] DIGYEN DRO NGAY PIN SONG TSOK SANG GYUR SUN NEN GYI GYE YIN TE GYEN DRO NGAY LOP PA HANG DIGYEN DRO NGAY PIN SONG TSOK SANG GYUR SUN NEN GYE YIN TE GYEN [...] DRO NGAY PIN SONG TSOK S

[06:35]

DIGYEN DRUG LAB YIN GANG DE GONG YI ZHI YI YIN DIGYEN DRUG LAB LAB LA WU SHENG PA YIN DIGYEN DRUG LAB LAB YIN GANG DE GONG YI ZHI YI YIN Yeah, yeah, yeah. PRAYER... VATI YIN YI DANG NENG PA DE DGE LENG KEN TE PHU TZEN GYI PHA DANG NENG MENG LA THUG KA PA GYI DONG GYIU SEN GYUR RIN PO GYI MA GYI PHA NENG GYI GYI CHEN GYI PHA NYAM PHA MYIN PHA DANG KHO NENG KONG DENG YIN WA GYI WA YIN DONG GYIU SEN DONG MENG GYI YIN DONG GYIU GYI LA GYI WA DANG DONG GYI DONG GYI YANG TZEN GYI DUG GYI LENG DANG PO GYI WA YIN

[08:02]

Sanjyotapanam janam ture dulakum, shakum parinakum, vasudevanam avalokiteshvaram, kivantaye kriyamakasamayi kriyamakasamayi kriyamakasamayi kriyamakasamayi. Chanting Chanting Yes, I'm going to love my dumb bitch. I do. I don't know. I like it. I don't know. Yeah, yeah, [...] yeah. Dhakir nirāyaṇḍa-yoga-vāsa, majuvaṇḍa-vākha-lobha-yantra-yoga-yoga-yantra-yoga-yantra-yoga-yantra-yoga-yantra-yoga-yantra-yoga-yantra-yoga-yantra-yoga-yantra-yoga-yantra-yoga-yantra-yoga-yantra-yoga-yantra-yoga-yantra-yoga-yantra-yoga-yantra-yantra-yoga-yantra-yantra-yoga-yantra-yantra-yantra-yantra-yantra-yantra-yantra-yantra-yantra-yantra-yantra-yantra-yantra-yantra-yant

[09:29]

Injūtiṁ bhaya-mādhava-sarvāsye yasi jhūpa-rajī-lāsu-vānde, saṅgye śiṁse jhūpa-jhēṅgā-kṣeṅpa-nātā-kaṅkṣe-pehlaṅsaṅgye. Dhaktsākye śiṁsa-lakṣeṅze bhāya-mūjjhī-lāma-nālāsu-vānde, lāyakī-taṁsa-daṅge kṣeṅge, kṛpa-dhātā-dhāma-yekhe nā. DUGAR GANJAL GANANJAL ZAMBAR DANGYI GITAR DAGYI SHUDDHIN DUGAR GANJAL GANJAL ZAMBAR DANGYI GITAR DAGYI SHUDDHIN DUGAR GANJAL GANJAL ZAMBAR DANGYI GITAR DAGYI SHUDDHIN DUGAR GANJAL GANJAL ZAMBAR DANGYI GITAR DAGYI SHUDDHIN DUGAR [...] GANJAL ZAMBAR DANGYI GITAR kyu je kha trik samo nyong la, se yin la, de nyong so long la, gyo wa nyong le. Somba chung chug chug du sen shi pa dang, kyu nyen pa gong rung gong, gong du shi pa dang, gyur gyur gyur shen sam. Dhamma chok la sok pa, ong shen yin, du shi ye ten pa la sok pa gong, yin gyur pa dang.

[10:32]

CHEN PHA DANG YONG NENG CHUI THANG GYI DHAG PA RANG GYI CHU TENG PA PHYIR THOB PENG CHUNG THAM MANG GYI NAM PAR LOK THAM THAM MA YIN PHA GYEN PA DANG YONG MENG PHYAR THI DGAG PHUNG RANG SAMGYUR SARGYI DANG YIN SEM KYI THANG GYI LANG DANG PA SAMGYUR NENG NYI THANG GYI CHU THANG GYI LANG PHYIR GONG PHA THI GYI PHYIR KHO LE YIN PHYIR GYI PHYIR SAMGYUR MANG GYI PHYIR DANG CHU CHEN NENG CHU GYI DANG YONG PHANG DONG PHYI PHA NGYI PHAR DONG DONG RU In receiving all teachings of Dharma, it is important that we begin by reminding ourselves of the right and therefore effective way of accomplishing a dharma study.

[12:05]

As we explained yesterday, this is best done, first of all, by putting from one's mind all distractions and directing one's attention fully upon the task at hand. at the present moment, that task is to receive the instructions upon the correct way to practice the Dharma, and therefore it requires our complete attention. We should do so also with the right attitude, that is, bringing to mind all those countless beings who suffer and yet have no way to help themselves or to find access to these teachings of Dharma which bring happiness and liberation from suffering.

[13:14]

As students of the great way of Mahayana Buddhism, We, students of the Great Way of Mahayana Buddhism, we have taken the vow to seek out all the teachings of Dharma that are helpful to beings and to realize them in our pursuit of Buddhahood on behalf of beings. it is. Therefore, it is. Therefore, it is. The idea is that it's important to remind ourselves of beings and our vows to seek out these dharma teachings for the sake of beings.

[14:32]

As students also of the Vajrayana system of practice, we have recourse also to other meditative techniques. It is advised that one should, at all times of receiving the transmission of dharma, visualize one's teacher in the form of Shakyamuni Buddha himself and think that boundless rays of radiant light shine forth from his heart to touch all beings, remove their sufferings, establish them in the happiness of liberation. These lights also touch our own being, dispelling their all distraction, confusion, obscurations and obstacles to understanding and realizing the truth of Dharma. And we should also think of our environment as being the pure land of the Buddhas, where things do not exist as we ordinarily think of them through delusion, not as real and substantial, but as non-dually empty

[15:48]

and apparent. While they appear, they are nonetheless empty. Though they are empty, they nonetheless appear. And freeing our minds of attachment in this way, we should also identify ourselves with the Bodhisattva of Wisdom, Manjushri, who tirelessly seeks out all the profound doctrines of Buddhadharma on behalf of suffering beings. If we thus purify and prepare our minds, we will be able to approximate the present moment as it really occurs on the level of ultimate reality, free from conceptualizations. And in this way the transmission will be more effective and it will stay with us as a guide in our own practice of Dharma. This one will be, in such a way in a, in Bronson.

[17:23]

He will be mother. He said, I don't understand. [...] Here in Mount Egypt, there is a place called Humpty Chew. It is a place called Humpty Chew. It is a place called Humpty Chew. It is a place called Humpty Chew. KHENPO TSULTRIM LODRONG-RAMANUJAM

[18:25]

When I was young, when [...] I was young, So, in this way, we can see that there is a difference between the two. The first one is that there is a difference between the two. You have to keep on yourself, you know. And he thought, deep at the mouth.

[20:18]

I'm going to say again and again, because I'm going to end it. I have already ended it. I'm going to say it again and again. He thought, he'll be good. So he came and he bought the lady. So, what is the meaning of this? This is the meaning of the word. [...] and then you go to the road, and then you hear it, then you know, [...] you know

[21:22]

So, if you don't know how to do it, you can't do it. If [...] you don't know how to do it, you can't do it. KUMANDALA DASI REMEMBERS I don't know what to do. [...]

[22:46]

I don't know what to do. I don't know what to do. I don't know what to do. Lü Chongjie is a very good teacher. He taught me very well. He taught me very well. He taught me very well. KHANH TULU-DUNGA-RAMANUJAM PRABHUPĀDA, DEVOTEE OF BHAGAVAD-GĪTĀ Dhamma Sangyee Maitreya, Nyong'u. Dhamma Sangyee Nying'i, [...] Sangyee N

[24:00]

So, if you look at the story of Sun Tzu, you will see that there are many Sun Tzus. In the past, when he was young, he had a lot of Sun Tzus. Sun Tzu [...] had a lot of Sun Tzus. I don't know how to say it, I don't know how to say it, [...] I don't know how to say it Sankhya means the one who is in the state of Sankhya. Sankhya means the one who is in the state of Sankhya.

[25:02]

Sankhya means the one who is in the state of Sankhya. Sankhya means the one who is in the state of Sankhya. So, if you don't know how to do it, you don't know how to do it. If [...] you don't know how to do it, you don't know how to do it. That's why I'm telling you, if you don't understand, you can't do anything. Because he was very close to the members of the ocean, the members of the ocean.

[26:30]

Yes, somebody. Thirteen people going to join the Rwanda on Rwanda. They didn't keep in the Rwanda. They didn't keep in the Rwanda. He was a husband to you, you know. He was in the area. Yes. They were in the jungle. They didn't know who they were. They were in the jungle. Rwanda was awesome. You know. Some of us, some of us, we couldn't hold the gate. The age of the 17th century was awesome. He was a husband to you, you know. They didn't know who they were. He was a husband to you, you know. Some of us, some of us, we couldn't hold the gate. They didn't know who they were. He was a husband to you, you know. Some of us, some of us, we couldn't hold the gate. He was a husband to you, you know. Some of us, some of us, we GURU DURGA PRABHUPĀDA, SANSKRIT CHANTING KANYE WOLFE, JR. in undertaking to accomplish this or any other form of Buddhist meditation.

[29:26]

It is never enough merely to sit down and recite the words of the meditation manual. The important factor in meditation is the attitude of one's mind when one undertakes to practice. Therefore, all of the major systems of meditation, all of the major systems of meditation begin by teaching their students how to be reflective, how to orientate the mind in a way that makes true meditation possible in the Kagyu and Nyingma traditions.

[30:42]

We have the four turnings of the mind upon which students are urged to meditate. In the Sakya tradition, we have variously the system, the teaching known as the three visions, in which the distinction between the impure level of perception, the experiential level of perception and finally the resultant pure level of perception are made. We also teach our students the reflections contained in the essence teaching known as parting from the four attachments. The purpose of all such teachings is to enable us to redirect our minds, to orientate our minds toward our goal, to enable us to see clearly what we are undertaking and why.

[32:15]

Only in this way will we be able Only in this way will it become truly meaningful and effective. So, therefore, we begin our own practice of this meditation of Manjushri Sapan by reflecting very briefly upon the way in which the mind learns to free itself from the four levels of attachment. This afternoon we will provide just a very brief summary of these stages of weaning the mind away from attachments which are obstacles to the spiritual life. The first of these, which will be familiar to you all, is the reflection.

[33:17]

upon the human condition. It is obvious to everyone that human beings are impermanent creatures. There is no one who is not aware of his or her mortality, the frailty of human existence, the difficulty with which it is maintained and the ease with which it is lost. And human existence, even at best, is transient. Human life passes away quickly. It is gone before we know what has happened to us. And for each one of us, death is certain.

[34:22]

Death always looms before us. And everything that we do, every breath that we take, only serves to bring us that much closer to the inevitable moment when we ourselves will experience the separation of body and mind in death. And at that time of death, None of our experiences in life will prove to be friends to us other than Dharma. Not the human friends that we have accumulated and wooed and nourished throughout many years, not our family or friends, not our wealth, not our pride or prestige or good reputation. not our pride or good reputation.

[35:25]

At that time, only the Dharma will prove useful to us. Only the Dharma will befriend us at that time. It is virtue that we will be desperately in need of at the time of death. And therefore, we must be mindful of our need for virtue, our need of dharma, here and now, while we have the opportunity to make use of it. At the time it will be of no use to us, if at the time of death, when it is too late, we then learn the value of dharma, the value of virtue. We must at all times remain mindful of the consequences of virtue and non-virtue and our responsibility for each action of body, voice and mind.

[36:41]

If we are honest, we must admit that Most of the time, our actions of body, voice, and mind could hardly be called virtuous. Our thoughts are filled with ourselves, our own selfish interests, our own petty concerns. And most of our actions spring forth from desire, aversion, and ignorance. Only seldom do they truly arise from an absence of desire, aversion and ignorance, and thus are pure. So what prospects then do we honestly have for happiness in the future if we are every day accumulating only causes for future suffering rather than of happiness? We must be mindful of the law of cause and effect.

[37:47]

and make certain that the causes that we are sowing will be virtuous ones and not otherwise. When we consider the effects, the long-range effects of our actions, good and bad, we then get a glimpse at the vast scope, the vast and endless scope of the sufferings of worldly existence. These so-called happy or higher existence of the enjoyed by humans, asuras and gods is happy only in contrast to the lower realms where the suffering of, where the pain, mental and physical pain, the anguish that is experienced among the hell beings, the ghosts and the animals is constant and terrible.

[39:12]

Here we have respite from pain on that scale, and yet when we look at the sufferings of human beings about us in our own world, we seldom see beings who are truly happy, who have the prospect of present and future happiness. And yet the unhappiness of beings, of human beings, is all about us. The pain, the body and mind, the grief, the anguish, the frustration, the ignorance that pervades all these beings and causes them to be their own worst enemies and causes them to create only suffering for themselves and for others. All of that is rife, all of that suffering is rife.

[40:15]

We can see it at every moment, all about us. So the happiness of this so-called happy realm of the humans can only be seen in the context of the even greater suffering of the lower realms. The gods too, who are free from the gross forms of pain, enjoy comfort, mental and physical ease, so much greater than our own, and spend their while in the enjoyment of aesthetic pleasures. And yet they too suffer because of their pride and their lack of interest in the Dharma, they are sure to fall, and yet they don't see their impending doom.

[41:18]

They remain ignorant of the Dharma, which could help them when their own impermanence catches up with them. But they ignore the Dharma, remain ignorant of it, and thus are unable to free themselves from pain. when finally it approaches. Because of their prescience, they have foreknowledge of their impending death. Seven days in advance of their fall, the gods become aware that they must fall and they foresee their future rebirth in the lower realms among the hell beings usually, and the anguish with which they helplessly await that fall is terrible and hard to bear.

[42:19]

So wherever beings exist, they are never free from the presence and the prospect of pain. They constantly remain subject to the experience of the three kinds of suffering. of the suffering of pain, pure and simple, of impermanence, and of the limitations of conditioned existence as a whole. Therefore, reflecting upon this, this vast scope of pain, we must resolve to turn our minds away from further involvement in this whole sorry process of deluded becoming and direct our minds toward liberation.

[43:23]

And yet we must not in haste seek liberation merely for ourselves alone, as is the wont of practitioners on the path of the disciples who seek the personal liberation of arhatship. We should instead direct our efforts along the great way of Mahayana Buddhism which is superior in seven ways to the Hinayana system. Essentially this path is one that begins with a recognition of the sameness of all beings, an awareness of our essential identity

[44:28]

with our fellow beings and through a recognition that our pains and their pains are one and that it would be unworthy of us to seek selfish liberation from pain while knowing that we leave all these beings behind in suffering. So out of this concern for beings arises the reflection upon the, our our responsibilities toward our fellow beings, when we consider that just as in this present lifetime we are related by blood and by mental

[45:20]

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