of the teacher appear hundreds of thousands of Buddhas, many of them in the form of the nirmanakaya aspect of the Buddha, that is the illusory form of the Buddha. One example of which is the is that of Shakyamuni, the historical Buddha, who wears the saffron robes and is adorned with the 112 marks and signs of perfection. There are also hundreds and thousands of Sambhogakaya Buddhas, in which the Buddha appears in the various forms of the Dhyani Buddhas. Akshobhya, Ratnasambhava, Vajrosana, Amitabha, and the rest.

[01:17]

Notice. Tani, lāma ga dhyāpa dhūmiyato pema nāma ga tōlā. Sō rāk līyā vāntuāra cikvātāpa siddhā. Mō ni, lāma do, saṅgīta kaṅgaṅba tūpa yuya kaṅga, raṅba tūpa yuya naiti. Nāmbā lā ni, tani, sō rāk chiṅpo tā. Arranged behind the guru is a vertical mountain of sacred scriptures. These are representations of the teaching.

[02:20]

To his right, we have the Buddha. To the behind him, the Dharma. Yes, Lilliput. Lilliput. If you don't know how to do it, don't do it. [...] To his left appear innumerable bodhisattvas, both householders and renunciate bodhisattvas.

[03:34]

The householder bodhisattvas, such as Avalokiteshvara, Manjushri, and others, appear with long hair, wearing jewels and garments of silk. The renunciate bodhisattvas appear in the form of the arahats. Yes, the 16 arahats with shaved heads and wearing robes. then together with them appeared the with them appeared the wrathful protectors of the Dharma the wealth gods Waisrawana Jambalaya

[04:59]

and the others, Kurukuli and the other dakas and dakinis, these are all members of the exalted assembly, the Sangha. Lama, Yedon, Sondi, Sondi, Sondi, Yedon, [...] yet on t [...] So to summarize, we visualize in the sky in front of us one's own teacher in the form of Vajradhara, in whom are combined

[06:16]

the essence of the Buddha, the Dharma, and the Sangha. To his right, you have innumerable Buddhas. Behind him, innumerable representations of the Dharma. And to his left, innumerable members of the Sangha. Now, all of these holy beings are Now look upon you with a smiling, pleased expression. Yes. This, then, is the visualization of the refuge. If you don't believe in the Buddha's teachings, you will not be able to understand the Buddha's teachings. If you believe in the Buddha's teachings, you will not be able to understand the Buddha's teachings.

[07:27]

You will not be able to understand the Buddha's teachings. If you don't know, if [...] you don't know, more what it is also so in by that the number my you're cool my I'm here on so I do you can take a look at him this on the list and give me this on a pass it didn't mean that you need to do more need a ton to do could be a common you can I get my is good but it was a lot to do could be common

[08:39]

Yes. . . . Yes. Now, for the visualization of the refuge seeker, You yourself are seated in front of the refuge.

[09:52]

To your right is your own kind father. To your left is seated your own kind mother. Visualize them very clearly, whether living or dead. In Mahayana Buddhism, the remembrance of one's parents and their kindness is extremely important. One never forgets to include them in one's own spiritual efforts. nor does one exclude other beings. You should visualize surrounding you on all sides all the living beings who inhabit the six realms of existence, from the hell beings own up through the gods, and including the beings wandering in the bardo.

[10:59]

All those are to be... Think of yourself as being surrounded by all of those beings. They are in human form. And with you, they join in... taking refuge in the three jewels like you they fold their hands at the heart and with you recite vocally recite the refuge taking formula and like you their minds are moved by sincere, unfeigned, intense faith, devotion, and longing to receive the refuge, the blessings of the refuge, in order to promote the welfare of all living beings.

[12:08]

And with this visualization in mind, we recite a given number of times the refuge formula. Michael, would you distribute these? . Yes. Yes. Yes, that's right.

[13:14]

That's the way it is. [...] Chienpa, Tiewa, and Nubasa are the same. Chienpa is the son of the father of the father of the father of the mother of the father [...] of But in the first month of the [...] month

[14:24]

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. If you don't know how to do it, you can't do it. If you don't believe in it, you will not be able to do it. If you don't believe in it, you will not be able to do it. If you don't believe in it, you will not be able to do it. 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. If you don't know how to do it, you can't do it.

[15:41]

If you don't know how to do it, you can't do it. Thank you.

[16:50]

Yes. So there are three components to this meditation of the refuge. First of all, the visualization of the object of refuge, that is, Guru, the Buddha, the Dharma, and the Sangha, as described earlier. Secondly, there is the method. One needs to know the method of seeking refuge in them. This is in the manner that we have just described, yourself surrounded by all beings, taking refuge as expressed through body, voice, and mind. Thirdly, you need to know You need to be clear about your motive in taking refuge. There are three reasons for seeking refuge in the three jewels.

[18:23]

Fear, faith, and compassion. In brief, fear is that sense of alarm of alarm which arises through one's becoming aware of the true nature of worldly existence, that it is nothing but suffering by its nature, that it is a source of much of untold long-lasting mental and physical pain for all beings. So with this sense of right awareness of the true nature of worldly existence, one seeks a refuge from the various manifestations of suffering that is brought about so long as one's life is governed by the passions

[19:37]

and by great delusion, that is, ignorance of the true nature of existence. Secondly, one has faith. One is motivated by faith in the three jewels. Faith primarily in the Buddha. This faith arises when one contemplates the qualities, the enlightened qualities of the enlightened one through an appreciation for the profound insight, the transcendent realization of the true nature of reality, which he won through his own arduous efforts on our behalf. The Buddha is endowed with unerring insight into the true nature of all phenomena. But his wisdom alone would not suffice to benefit us.

[20:47]

And it is when we realize, secondly, that the Buddha is endowed not only with this great transcendent wisdom, but also with great compassion for all living beings. His insight is the result of great compassion, and it is manifested through great compassion for beings. He never abandons living beings, other living beings who remain in suffering. It is part of the nature of Buddhahood that he remains eternally moved by spontaneous compassion for all living beings.

[21:54]

However, wisdom and compassion alone are not enough. to help beings in the way that they need helping. It's much as if a mother, an armless mother, were to see her only child carried off by a torrent at Though she had great anxiety and a desire to help, to save that only child, she would be helpless, unable to rescue her child. The Buddha, through his painstaking efforts in meditation and in the accomplishment of the six transcendent virtues, the paramitas, has has also gained mastery of skill and means and great unhindered spiritual power, that he is able actually to help beings

[23:14]

in the way that each requires. So he is endowed also with the requisite power to manifest, to execute his good wishes for beings. So when one contemplates the great wisdom the compassion and the spiritual power of the Buddha. One is moved by faith or confidence in his ability to serve, to function as a genuine source of refuge for oneself and others. Finally, one is moved by compassion upon contemplating the ceaseless round of suffering, which is the common experience of all deluded, unliberated beings.

[24:29]

being moved by the desire, by thoughts of sympathy for those beings and a desire to do one's utmost to alleviate that suffering and to remediate through promoting their own happiness and eventual liberation from all prospects of suffering, one takes refuge in the Three Jewels. So with these three factors in mind, through clear understanding of the object of refuge, the mode of taking refuge in them, and one's motive in taking refuge, you should recite the four lines of the refuge formula. beginning with ,, which signifies that I take refuge in the virtuous holy preceptors. As you recite this line, you should direct your attention towards a guru.

[25:32]

who is visualized in the center of the shrine or of the visualization that we have described. You should direct your attention single-pointedly towards him with great intense faith and devotion. And secondly, you should... And when you recite the second line, you might insert a syllable here. You should direct your attention to the right of the guru, where all the countless Buddhas are represented. And as you recite the... The formula, we take refuge in the blessed ones, the perfectly enlightened ones. You think of them as your guides on the path. Then, as you recite the third line, We take refuge in the holy teachings.

[26:36]

Direct your attention to the mountain of sacred literature behind the guru. Finally, as you recite the fourth line, we take refuge in the exalted assemblies. Direct your attention to the left of the guru, where the bodhisattvas, protectors, and wealth gods, et cetera, are seated. And as you recite each line, as you invoke the guru, you have the thought, the prayer in your heart, the sincere prayer in your heart directed towards the guru, the bow, please be my protector. As you direct your attention to the Buddhas, have the thought in mind, please be my guides. as you direct your mind to the representations of the Dharma, have the thought in mind, please be my path, my spiritual path.

[27:48]

And as you direct your mind to the bodhisattvas and the assembly, you should think, please be my helpers on the path. Please be my spiritual friends. . Again, please insert a syllable on the second line as the syllable has been omitted. All right. Yes, I'll tell you exactly. Sorry. Nam-la-capsuchia.

[29:03]

One syllable should be inserted between din and nam. Okay? And now we'll recite it together. First, Rinpoche will recite it for us, and then we'll join him in recitation. Chant [...] Pāṅgacchīra nāla dāsa-cchūra, guābhīgānta [...] nāla dāsa-cchūra.

[30:12]

Why we get the knowledge of the truth? Why we get the knowledge of the truth? What we get, what we get, knowledge of the truth. Why we get the knowledge of the truth? Why we get the knowledge of the truth? Lord, let some day, some day, [...] day. Thank you.

[31:32]

Right. Now we'll continue with our recitation of the refuge formula. But we'll do this recitation silently, or just barely audibly. That's what he said. All right. Sorry. No. Choir singing. Thank you.

[34:10]

Thank you. Don't forget, don't [...] forget. Yes. Yes. So this is the first of the five foundation exercises, the taking of refuge.

[36:02]

of the visualization coupled with the recitation of the refuge formula is the, as we said, the very first prerequisite. Perhaps we shan't be able to recite this refuge 2,200,000 times like ,, which I did. For sure, we should do it at least 100,000 or 200,000 or 300,000 times. In our assembly today, we've recited it together aloud. The general practice is to recite it in an almost inaudible voice when you're forming your voice. private meditations at home. Please hide it silently. This one is Sambhala, Nankala, Ganchu Sambhala.

[37:25]

This one is Thumbo Thumbala, Namboyoyoyabha. This one is Namsambhala. Ngyatsen dawa, da, ser, ma, ten, don, ka, do, na, tso, pa, non, te, ka, sha, la, che, pa, tu, te, we, ze, je, da, yin, sun, kien, tang, a, ye, da, ho, te, ni, di, du, ni, tang, tang, ta, son, na, tu, yi, she, ga, tso, tso, ni, sun, kien, tang, te, do, chu, san, tsu, ko, san, tang, ta, du, shi, wo, te, san, san, ni, sun, kien, tang, ti, do, [...] If you think about it, if [...] you think about it,

[39:06]

This is what the Lama said, he said, I will not give you anything. [...] Following the recitation of the refuge the desired number of times, you should conclude by visualizing now that the assembly of bodhisattvas located to the left of the guru, dissolve into light.

[40:19]

No, cancel that. What we visualize is that rays of light shine forth from the guru, all of the Buddhas, bodhisattvas, and deities of the visualized shrine. And they shine throughout the space. And multicolored lights shine throughout space, touch all living beings and oneself. They remove all the obscurations, the sufferings, evil karma, and obstacles from all beings and bestow upon them the requisite wisdom and merit they need. All beings become purified and ascend to the pure realm. Now visualize that the assembly of bodhisattvas and other deities to the left of the guru dissolve into light or absorbed into the great mountain of sacred literature behind the guru.

[41:35]

This, in turn, dissolves into light and is absorbed into the Buddhas located to the right of the Buddha. These Buddhas, again, are dissolved into light and absorbed into the deities of the four classes of tantras. Those deities, in turn, dissolve into light and are absorbed into the masters of one's lineage, the masters of the Sakya lineage. And each, in turn, dissolves into light and is absorbed into the next, until finally the last one is absorbed, it dissolves into light and is absorbed into the principal figure, that is, one's own guru in the form of Vajradhara.

[42:47]

Now, the guru also begins to dissolve into light from the crown of his head downwards to his heart and from the throne upon which he is seated upwards to his heart. He dissolves into light until only... a dark blue point of light remains. Now that point of light is absorbed into, then descends and is absorbed into, descends through the crown of one's head and is absorbed non-dually into one's own consciousness and one receives the blessings and the blessings and purifications of the refuge in this manner. Was I correct? Yes. Yes. And then, yes, and then you sit quietly in silent meditation for a while in that state. .

[43:56]

Wale chubiwa. So I was saying the same thing again and again. Wale chubiwa. So I was saying the same thing. So I was saying the same thing again and again. I don't know. I don't know. I don't know what to say.

[46:38]

I don't know what to say. I don't know what to say. I don't know what to say. This visualization, this process of taking refuge that we have just described and practiced in an introductory way constitutes the conventional refuge. There is another way of taking refuge, which is the true refuge, or as it is called in Tibetan, the ultimate refuge.

[47:43]

Here, one assumes the correct posture of meditation and directs one's attention to mind itself. Entering into meditation upon the true nature of mind, one comes to recognize that mind, by its very nature, is non-dually clear and empty. Its ultimate nature is non-dual clarity and emptiness. clarity of mind, that is the cognitive aspect of mind, which is never lost, is the sangha, is the assembly. The emptiness of mind, the recognition of the emptiness of mind is the

[48:49]

is the dharma. The emptiness of one's own mind is dharma. The non-duality of these two, that is, clarity and emptiness, is the Buddha. Now, the essence, or the quintessence, or the essence of all these three, which are not to be distinguished from one another, is the guru. So, one's own mind is the guru, one's own mind is the refuge. Again, the clarity or cognitive aspect of mind is the ultimate assembly. The emptiness of mind is the ultimate dharma. are the ultimate teachings. The non-duality of these two aspects of mind is the Buddha.

[50:02]

And the guru is the quintessence, the epitome of all these three in union, perfect union. Now, just as you can't distinguish between fire and its heat, you can't distinguish between the cognitive and empty aspects of mind. You can't say on fire that this is the flame and here is its heat. The same way you can't say of mind that this is the emptiness of mind, but here is its cognitive aspect or vice versa. So this is the realization of the true nature of mind which you should be seeking in your silent meditation. As the great Jamyangkinsi Rinpoche, Dishonor Jai's Buddha, has said that Thinking that through the practice of the conventional refuge, one won't obtain the desired results,

[51:15]

even if one recites, even if one practices it 10 million times, so long as one keeps this coarse concept or the coarse conceptualization of a really existing refuge. So long as you think of Buddha, the Dharma, and the Sangha as being external, really substantially existing entities, and yourself as being, on the other hand, a very real, substantially existing refuge seeker. But even 10 million respitations of the refuge won't achieve the desired result. Therefore, In the ultimate refuge, one realises that it is the implicit cognitive nature of one's own mind which one seeks refuge, and that there is non-duality. In this realisation of their non-duality, there is no clinging to concepts of refuge or refuge-seeker whatsoever.

[52:43]

When I was a child, I used to go to school with my friends. [...] no and and and and and and and and [...] If you don't know how to do it, you can't do it.

[53:53]

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. I am a Jew. I am a Christian. I am a Jew. I am a Christian. I am a Christian. I am a Christian. I don't know what to do. [...] If I don't have the knowledge, I will not be able to learn.

[55:06]

If I don't have the knowledge, I will not be able to learn. If I don't have the knowledge, I will not be able to learn. If I don't have the knowledge, I will not be able to learn. Then there is another way of taking refuge, or at least another refuge formula which might be used, in which the Refuge, taking of refuge in the three jewels, is combined with the awakening of the resolve to win enlightenment.

[56:09]

This is called the combined refuge and bodhicitta prayer. You'll find it on your handout. This particular verse is very popular among Tibetan Buddhists. It was introduced by the great Pandit Atisha when he visited Tibet in the 11th century. The first two lines of the verse which read, . In the enlightened one, his teachings and exalted assembly, I take refuge to the enlightenment as one. These two lines constitute the taking of refuge.

[57:12]

The remaining two lines constitute the awakening of the resolve to win enlightenment. In other words, the bodhisattva's resolve or bodhisattva's vow. Now, the bodhicitta, as we have mentioned earlier, has two aspects or two forms. aspiration to win enlightenment for the sake of all living beings and the actual effort towards that end. These, just as one must first form a resolution to accomplish any given aim before one undertakes the actual

[58:26]

one undertakes steps to bring about that desired result. So in striving for, in directing one's efforts towards enlightenment, one has first to formulate the conscious resolve or determination to achieve that exalted goal. All that follows thereafter are efforts or practical efforts to bring one to the achievement of that goal. The two lines that we recite in this verse are an expression of the bodhicitta of aspiration or resolve. This verse is, as we said, very popular and Rinpoche recommends that you recite it often, all the time, whenever, wherever it is.

[59:40]

We'll recite it together with you. Satsang with Mooji Satsang with Mooji Satsang with Mooji Thank you.

[61:10]

Thank you. [...] Yes.

[63:19]

Satsang with Mooji Satsang with Mooji Satsang with Mooji This is the way of the Buddha. This is the way of the Buddha. This is the way of the Buddha. Ma Min Tse Ka Sok Pa Thong Chee Ka Sangkrat Tha Thong Chee Sangkrat Thong [...] That's why the word, [...]

[64:48]

I don't know. I don't know. Thank you. In our second session we will be concerning ourselves with the instructions for practice of the hundred-syllable mantra.

[66:25]

This mantra is to be recited in its original Sanskrit form. Most of the utterances of the Buddha, at least for Mahayanaists, were originally preserved in the Sanskrit language. although it is also believed that Lord Buddha was endowed with the ability to converse or expound the Dharma in any language through which any beings might be able to understand doctrines.

[67:30]

so that though among humans he discoursed in the Indian language, he also expounded his teachings of enlightenment in the language of animals, ghosts, gods, and other beings. The teachings were translated from Sanskrit into the Tibetan language. It was deemed proper that mantras should be retained in their Sanskrit forms and not translated into the Tibetan language. Although the rest, the whole of the Other forms of Buddhist literature were painstakingly translated for recitation in Tibetan.

[68:47]

It was thought best to retain the original syllables, Sanskrit syllables, for use in recitation of mantras. This is because Sanskrit as a language was not only, it was thought to be a form of communication, an extraordinary form of communication in this world, because it was not only the language of the Buddha. It is said to be the language spoken by the Buddhas in their Sambhogakaya form in the Pure Lands. Sanskrit as a language had a divine origin according to Indian, both Buddhist and Hindu tradition. The Sanskrit language is the language of the gods, which was shared with humans.

[69:53]

So this distinguishes it at once from ordinary human tongues. And because of the function of mantras and the special features of the Sanskrit language as a language of divine origin. It was thought best to retain the original sounds. So as we recite the 100-syllable mantra, we will also retain the original Sanskrit form. I should add here that although the Sanskrit words are retained, they are pronounced according to the rules of Tibetan grammar, so that there is somewhat, there are some differences in the pronunciation, although the mantra itself remains Sanskrit.

[71:05]

It is pronounced according to the phonetic rules of the Tibetan language. You will notice on the paper that will be passed out that the spelling seems to differ to the pronunciation which Rinpoche would be giving us. I would urge you to try to repeat the sounds according to Rinpoche's own Tibetan pronunciation. Now listen. He said, I'm going to take you to the temple. He said, I'm going to take you to the temple. He said, I'm going to take you to the temple. Traditionally, mantras

[72:11]

were conferred by a master to his disciples according to a certain format. First of all, the sense enunciation, the proper enunciation of the separate syllables is considered to be of great importance in the utterance of mantras, the teacher would very carefully and slowly announce the mantra several times. Following that, the disciple would repeat after him in a very low voice, in imitation of the sounds. Then the disciple would recite the mantras, the mantra in a loud voice, and the teacher would recite it in a low voice, and at the same time listen very carefully to ascertain whether the student were mispronouncing the syllables or not.

[73:54]

So first of all, Rinpoche will recite the mantra the hundred syllable mantra, three times, and we will listen to hear. Would you pass up those papers? There should be plenty, one for each. Look. There we go. Has everyone a copy?

[75:04]

How many did you publish, print? Forty. Forty. All right, I think we're ready. niruddhaṁ me bhavaḥ suttaḥ kuyoṁ ne bhavaḥ anuradhaṁ me bhavaḥ subhukuyoṁ me bhavaḥ savarasiddham me parayi caḥ sarva-dharma-suca me cittaṁ kriyaḥ uruhaṁ ahaḥ ahaḥ ho bhāṅgaṁ sarva-tathāṁ gataḥ dejar māmiyaṁ mancaḥ dejar bhavaḥ māva-samāyaḥ sattvaḥ āhaṁ ke

[76:21]

When I saw him, I thought, oh, he's a great man. He's a great man. pāṁ vyajā sādho samāyā māṇapālāyā vyajā sādho syeviṇṇau pattiṭhā dhṛdhu me bhāvā suta-khoya me bhāvā ānruṭha me bhāvā sūpa-khoya me bhāvā sarva-siddhaṁ me pariṭhā sarva-karma sutta-mī ṭhikpaṁ hirayā kuruṁ āhā āhā ho vāṅgaṁ hen sarva-tathāṁ gātā vyajar-māmiṁ manca vyajar-bhāvā mahā-samāyā sato āhā om benjar sato samaya dhanapalaya beca sato tevenopatitha ndarjo mebhava sato khuyo mebhava anurokto mebhava supo khuyo mebhava sarva sikdham me parhi ca sarvatamma suja me sikdham hiraya kuru hung ha [...] ho banga nahin savata thangata becar mane munca becar bhava mawa samaya sato ahung te

[77:24]

Satsang with Mooji Satsang with Mooji Satsang with Mooji sarva-siddhamya-paraiya sarva-kama-siddhamya-siddhamya-siraiya-turuha ha-ha, ha-ha, ho-bangai sarva-tatanga-dhamya-bejar-mami-maza bejar-bhava-ma-samaya-sato-a-hung-tet tanda-la-supuk-chayau-siddhi yali-mungbu-yiriya-hung-supuk-chayau-siddhi supuk-chayau-siddhi lalai-hung-sutui-yom-yala So, we have to be very careful. We have to be very careful. We have to be very careful. We have to be very careful. When I was a child, I used to go to school with my parents.

[78:42]

When I was a child, I used to go to school with my parents. When I was a child, I used to go to school with my parents. When I was a child, I used to go to school with my parents. Thank you. I don't know what to say. I don't know what to say. I don't know what to say. A few words about the pronunciation of certain of these syllables.

[80:06]

As you notice, the pronunciation somewhat differs to the regular Sanskrit pronunciation. Perhaps you have also seen other reductions on the 100-syllable mantra. All of these are correct. You may have heard differences also in the pronunciation of certain of these words. For example, where we have In the third line, . The is the Tibetan pronunciation of the cerebral Sanskrit letter SH. This is according to the grammar of Sakyapandita.

[81:09]

It should be pronounced in Tibetan as . You may have heard other Tibetan pronunciations as or other variations. But according to the Sakyapa tradition, these Sanskrit cerebrals are to be given the sound of . And so that the correct pronunciation would be and in this third and fourth lines. Finally, in the last line, you have the three final syllables, . You may have seen the mantra conclude with the single syllable R. That is also quite correct. For our purposes, we will use the traditional conclusion with three syllables.

[82:19]

Finally, in the middle of the mantra, we have the five syllables, ha-ha, ha-ha, ho. These syllables are not necessarily... These syllables represent the five transcendent wisdoms and are And all five must be distinctly pronounced. One should not mispronounce them by omitting or adding extra syllables. . For your benefit, I have added a very quick translation of the mantra as best I can make it out.

[83:22]

Now we will join Rinpoche in the recitation of this mantra. All right, now we will join Rinpoche in the recitation of the mantra. All right. I'm wearing. I didn't hear you.

[84:42]

Thank you. So what? Yes. Now, before we enter into the actual meditation and recitation of the mantra, you need to know the visualization of the Vajrasattva meditation.

[86:01]

According to the instructions of the three visions, you will recall that each meditation must consist of three stages, the preliminary stage, the actual meditation, and the conclusion. The preliminary stage for the Vajrasattva meditation of purification also consists of the taking of refuge, the awakening of the resolve to win enlightenment, and the invocation of the blessings of the line of preceptors. Sankhya Chöna Sankhya Chöna Sankhya Sankhya Sankhya Chöna Aham.

[87:18]

Thank you. I don't want to talk about it.

[88:54]

I don't want to talk about it. I don't want to talk about it. I don't want to talk about it. Yeah.

[90:28]

Yeah. Yeah. Yeah. Thank you guys. say something sick. I said, yeah. I can't help it. I said, don't talk.

[91:39]

I said, don't talk. I said, yeah. [...] We don't talk. We don't talk.

[92:00]

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