Mooji said, the first, it's necessary to turn the mind into dharma. In order to turn the mind to practice the dharma, must think the difficulty to get perfect human being-body and the impermanent condition of all phenomena and living beings, the suffering of samsara. of the karma. So think about this, deeply, and then the mind will turn to the practice of dharma.

[01:29]

Without thinking about this, it's quite difficult to realize the benefit of the dharma. So with thinking about this before thought, if they practice the dharma, then it will be a success for any kind of the practice. After thinking about this, then it's necessary to think, detail the suffering of all the sentient beings, the six realms living beings. They are suffered by three different types of suffering. The suffering of suffering, suffering of changing, suffering of the aggregates. All the living beings suffer by these three kinds of sufferings.

[02:32]

The suffering of sufferings means the three lower ends, hell beings, hungry ghosts, animals. All these suffer by hot and cold, hungry, and stupid, eating each other, like that's kind of the suffering, suffer by it. All the time there is not any happiness in life. So the three-loved ones all the time suffer by the three different types of suffering. The hungry ghost, even if we were free from the suffering of the three lower realms, but in three upper realms, there is not any real happiness.

[03:40]

For example, the human being. There are four major sufferings. Birth, old age, illness, and death. Difficult to get what we wish and easy to meet what we don't like. Like that, you know, all the times there are also many things to suffer, sufferings in the human beings. for during their lifetimes, if they don't have that real physical suffering, but then just before they going to die, then they feel the difference type of the sign that they will going to die within seven days. So they will understand where they will born in the lower realms and what they will feel in next life.

[04:52]

So because of that, they have very unmeasurable sufferings for the gods' realms. Semigods, all the times they are jealous of the glories of their realms, So all the times fighting each other like that, they have also a lot of the sufferings in the same gods. So there is not any real happiness in all the six realms of the living beings. So we must free from the suffering of these That only can be free from this suffering of the samsara is by the method of the practice of the dharmas.

[06:04]

So with thinking about this, then if you practice the dharma, it will succeed for future practice. First, it's necessary to think about these four thoughts. And then after that, we should think that we are, all of we are the Mahayana practitioners. So we must think that sake of all living beings, just think oneself free from this suffering of the samsara. That's not sufficient for get the enlightenment. So first we must think there is not any end of the space.

[07:09]

Like the same way the lemon beans are also countless and endless. All these living beings of the samsara, those living beings has been our mothers since from the beginningless times when we took the birth in the samsara. So they did the same things, the root mother of this life. Just what they taught us, first they gifted our human being, the body, and then they took care of our bodies. And the mother is the most kindness of our life.

[08:20]

So same thing, all living beings, they already done the same way since from countless lifetimes. So we must think the old, the Mother of all living beings is necessary to possess all the happiness and parting from all the sufferings. So benefit of all living beings, we must achieve the perfect enlightenment. Without achieving the perfect enlightenment, it's unable to help all living beings because we don't have the complete wisdom, power, and compassions.

[09:29]

So when we achieve the enlightenment, the full enlightenment, then we will be able to health for all the living beings. So benefit of all these living beings, first we achieved the enlightenment. That's also without the cause and conditions, it's unable to achieve the enlightenment. The cause, first we must accumulate the boundaries to accumulation. the merit and the wisdom. So for the purpose of the accumulation of the merit, we must practice the Avalokiteshvara Sādhan tonight. And at the beginning, they have the preliminary to the common and uncommon, the preliminaries, and the main practice times,

[10:39]

visualizations, completions, recitations. The completions ends, but then we should dedicate all the merit for the only means. So with this, the three excellence aspect, thought, if we practice, even if it's short, sudden, it will help a lot. and it will equally be boundless merit by the doing with understanding of meaning. If we do any kind of the best work, it will be great benefit for oneself and for living beings. To which he said, when we talk, when explained about the meaning, there are times it takes time But just think about these things, just roughly about these, and then if we practice it, it doesn't take that much.

[11:42]

So it's necessary to think all these thoughts before we start the sermon. Then the Mahayana's practice, There are actually two different types of the way of practice. The first one is the sutras traditions, and the second one is the tantra traditions. So any of the sadhanas with the visualizations and completions, such as the Avalokiteshvara's sadhanas, these are according to the tantra tradition. So when we practice the tantras, the traditions that time. The first important is to think that pure purification means with these ordinary conceptualizations, if we visualize, it won't be the perfect practice.

[13:00]

So first we must think all these, the ordinary conceptualizations are dissolved into atoms. The ordinary conceptualizations means what we think the the regular mountains, lands, country, house, human, all these whatever we appear, the vision, all these are actually ordinary thoughts, ordinary conceptualizations. So all these first, we must think everything dissolved into emptiness. With this emptiness, where we remain this place transform into it like the pure land of Sukhavati.

[14:06]

All the outside phenomena of this, the lands, everything, there is not any ordinary, but it's just like precious. type of the stones, like that's lands, the very beautiful lands with the decorant, a lot of this other type of the jewels, ornaments. And beautiful the sky with the many various type of the rainbows. So like the complete good quality of the pure lands, what they mentioned in the sutras, just like that, we should visualize all these things, the outside, the phenomena, everything is like the deities, such things.

[15:14]

So with these purifications, the visualizations, then we should take that refuge in triple gems today. So at the first, we must visualize the object of refuge. which is in front of our space. We have to visualize the very gigantic, the precious terms with eight lines. After that terms, then with multi-colors, the lotus with eight petals, Up in that petal is moon dais. In the center of that moon dais, we have visualized the abliquity shoras.

[16:25]

Like that's white in color with four arms. The first two hands holding wishful feeling gems. And second two hands are holding crystal beads and then the lotus. with the complete ornaments of the Sambhogakaya. That Avlokiteshvara is the embodiment of all the root lineage, guru, buddha, dharma, sangha, total deity, and all the protector and wealth deities, which is the combination of all the other objects of refuge. So just think that's the one of the Shoras.

[17:36]

Actually, there are many traditions, many different types of the object of the refuge. But these times, just if we visualize the one Avalokiteshvara, that's one of the simple. And the first practitioners, it's more convenient to visualize like that. So it's very good to visualize that one Avalokiteshvara, which is that combination of all the deities. That's, he endowed the complete wisdom, ability, and compassions, the combination of all the three tongues, the Buddha and Bodhisattva and everything. So just think like this. then who are taking refuge?

[18:38]

And after that, we are visualized just in front of the ablutionas, oneself. And the one's right side is once these lifetimes the father, whether he's alive or dead. You have to visualize very clear exactly The same thing, his face and his dress, and everything's very clear. And the left side of oneself, we should visualize once this life's turned to the mother, also same things, whether she's alive or dead. You have to visualize very clear. And front side, in front. of you. You have to visualize your enemy. There are many types of enemies with deformed human beings without the form of the spirit who are trying to disturb all the obstacles of the practice of the dhammas.

[19:56]

So all these you have to visualize very clearly in the form of the human beings. And the backside of oneself and the surround of oneself. So all the living beings of the six realms with the parallel stretch, the all living beings without any exceptions. So all the living beings you have to visualize very clearly. That time since You shouldn't visualize the living beings in the form of the individual, like animals or these ghosts. But all these living beings of the six realms are in the form of the human beings, who are understanding of the meaning of dharma, and who are able to take refuge and able to reside

[21:00]

the refugee prayers. So like that's human beings' bodies, you have to visualize with very clear. And the oneself is the principle of all the living beings who are taking regard to all of this, to take refuge in super-gen. And then one should recite the refugee prayers with the great devotions of the body speech and mind. The body's devotions, we should do that with very great respect, and then with the mudras, respect mudras like that. The speech's devotions, we should recite all over the sentence or verses of the Titan Refuge. And the mind, the devotions, we should think, since from these times until the enlightenment's reached, we are taking refuge.

[22:12]

From our deepest mind, we take refuge in true presence. So just think like that. That's not only oneself, but all living beings, they are also doing the same thing, same ways, and think the same thing. And then with this, we should do the visualizations and then dissertations with the undistracted mind. He said that undistracted mind is the most important. With the distracted mind, even if we decide some of the verses, it won't be that much benefit. Because since from the beginningless, So up to now, you know, we took countless lives, many different living beings. But due to our distracted mind, it's unable to free from the suffering of samsara, still we are wandering in the samsara.

[23:20]

So with this distracted mind, even if we practice or recite, visualize anything, it won't be that much of a benefit. In ancient times, some of the Zenigamakulamas, they mentioned about this, just recite without thinking the meaning or without the proper attitude of the mind. With distracted mind, if they recite all some sutra, tantra, anything, just it will be something like they said, with the wooden mouth, with the pepper's tongue, you know, they said probably some duty, some chemicals, it can be some, you know, some voice, but it won't be any that's benefit. just like some mask, you know, it can make some noise or some different sort of sound, but it won't be any benefit just like that.

[24:25]

Without think the meaning or without the real, the proper visualizations, even if we practice long times, it won't be that much benefit. With the thinking, meaning, undisturbed mind, even if we practice the short times, it will be the great benefit. So the most important is to take this single concentration upon practice. First we must think all these scripts clear, and then after that we should start from the lineage ngurus, the prayers. The lineage ngurus prayers, when we recite this , when we recite this, these are actually the beginning part of all the lineage lamas. The first Namri Toggyuanju Shakyato, that's we call the Lord Buddha, the Shakyamuni.

[25:46]

And the Dalai Namjo is one of the Indian great siddhas. Doje Denpa is also one of the Indian Mahasiddha, the Indian Sanskrit, they said, Vajrasanapati. Then Parilocawa. is one of the great translators of Tibet. means that the first founder of ,, the . is that one of his princes, or his own son, the first. ,, the second son. So these are the five founders of the Sajjapas. And then after that, then from all these lineage lamas, after Rinpoche, he's the only the root guru. the and .

[27:06]

So we are all these, the lineage lamas, the names. Why we should ? called the lineage lamas' names. This means Lord Buddha himself, he gave these teachings to the Dalai Lama, one of the great siddhas of India. And then he was giving these teachings, all the transmissions, all the instructions to his disciples, the Dojidambas. So like that, up to now, the Rinpoche is the root and guru, the now only part of Rinpoche. All these lamas are, it's none other than Avalokiteshvara's great compassions, the Bodhisattva himself.

[28:07]

So all of these are really one of the idealizations, the lamas appear in that worldly existence in order to help the living beings. And they did great benefit for the living beings and dharmas. So still we have that since the lineage of the blessings, because that since from the Lord Buddha himself up to our own guru, they are just like pouring the water From the one verse to another verse, like that, unbroke the lineage, the blessings. So it's necessary to recite all the lineage lamas names. By the reciting of name of the lineage lamas, that purpose we should recite all the lineage lamas name.

[29:15]

clear and with also the understanding of who are those. Which is said it is the lineage of the Lamas, the prayers, was written by the first ,, which is this. Like the second Buddha of the Greeks, the master of the Jiddu, is really one of the most high-realizations, the lama. And it is not one of the ordinary people's writing, they call it, you know, the verses. So it's a very holy one of those lineage and Buddhist prayer. And after that, then we should recite the preliminary practice like .. Since from that .. All these are actually the recourse, the blessings.

[30:22]

By the blessing of all the root and lineage lamas, may I receive the complete blessing of all these, the Buddha and Bodhisattva and lineage lamas, what they endowed, the blessings and conductions, and how they get that realization. The same way, may I also get the realization, may I complete all the visualizations, completions, and conclusion everythings. May I recognize our nature of mind, may I achieve the perfect enlightenment for the benefit of all living beings. So this meaning of the recourse, the verses. So when you recite these, the verses, you should think about this.

[31:46]

It's very important to think after you recite the miniature prayers, all these. . Since from the genetic setting, maybe you don't have that, you know, old text, new text. Here they have four sentences. That was the... The dakshinam, which is, he's the guru, the verses. And it's not necessary to recite it right now because we don't have that image. And then in the future, if you receive any of those initiation from the dakshinam, which is so you can chant this one. So right now, it's not necessary to chant this whole sentence. And we can leave that one. And to go to next page, ranjam sajideva. That one. I will look to show us in space, in front of us, our space.

[32:50]

I forgot to tell you one thing, is that above that I will look to show that there is the Buddha Amitabha, you know, which is that, you know, the honor of grace. So then after that, the visualizations times one cell in the form of the ability to show us. You know, these two different must understand. These are the reference times we should visualize the ability to show us in front. One cell is just taking the refuge today. You know, just now what we did, that is the refuge prayer that's short in form, which is that's according to her brother's practice, Vajrayogini, or any other practice of the other sadhana, in which himself, he used to recite any of the sadhanas,

[34:04]

and about 21 times. So if we recite this verse, it's quite long, and it takes time. So in the future, if you will do like that, also it's kind of, you know. First, you recite this about seven times or 14 times, at least three times. And then after that, if you will recite the other four sentences, it's We can do that once. It's necessary to recite at least 21 times the refugee prayer because that refugee prayer is the most important of the seven. So we should recite refugee prayers about 21. The prayer for the blessing of the .

[35:06]

Then prayer of the blessing of the . It's a prayer of the four thoughts. The four thought of the result. The first one is that mind turn toward the dharma. Second one is the excellent dharma, as my path. And then third one is completion. On the path we claim, the port ones, this means that illusory occurrences arise as the ultimate reals. So these are the port . Sorry, what was the last one? The last one? Mm-hmm. Illusory occurrences arise as the ultimate real. Refuge prayers, and this is the enlightenment thoughts.

[36:14]

The refuge prayer and the enlightenment thought, these two are the most important root of all the Mahayana's practice. So the enlightenment thoughts means we should think once all, one must achieve that enlightenment part of the Buddhahood for benefit of all living beings. Just think like that. That is the entering enlightenment part. So after that, of course, everything is dependent upon the cause and condition, cause and the result. Without the cause, it's unable to received the fruit of the effect. So in order to achieve the full enlightenment, we must have the proper causes.

[37:24]

So with doing this, the Great Combustion of the Liberty Shower Meditation, which is that one of the excellence of the real, the cause of the enlightenment. So for the benefit of all living beings, we will do the ablution of the visualizations. Just think like this. With thinking about this, then we should recite the awakening of the bodhicitta. So now we've finished the refuge prayer and enlightenment thought prayers. So after that, then we should visualize from the object of the refuge, developed the Shora, great compassions from his bodies, the light rays issued for all living beings, ultimately for all the living beings.

[38:34]

And then all living beings purified all these two obscurations and accumulated the two. accumulations, then all these living beings are transformed into avalokiteshoras. And all these living beings has been to the pure land and the Buddha lands. So there is not anything left, the ordinary living beings. For visualize like that. After that, then the avalokiteshora himself dissolve into the light from the top of the head, dissolved to down, and from the throat, locus and mundus, from the lower portion of the ablucate shoras, dissolved up to the heart of the ablucate shora, which is dissolved into one of the

[39:40]

very clear white light bulb, and which is absorbed once the body's from top of the head and it's merged our own mind and it's, you know, our own body is transformed exactly the Avalokiteshvara, which is the fruit of the Avalokiteshvara. It's none other than the Avalokiteshvara himself. I think we received complete blessings of the Avalokiteshvara, and then with this we have to look upon the nature of our mind, Right now, up to now, what we visualize from the out, the object of refuge, and what we decide, these are the outer, the refuge, or the condition of the refuge.

[40:49]

And then after that, we have to take the concentrations of the inner mind, just think of the nature of one's mind. When you look at your mind at times, what you feel is something clear, that's the clear aspect. The clear aspect is free from everything, you know, there is not any color or shapes, which is that emptiness. That what you feel, the emptiness with that combined, the clear, that's emptiness aspect. So emptiness aspect and clear aspect is non-dual. That's the nature of real, your mind. And then you should think that clear aspect is the Sangha, and the emptiness aspect is the Dharma, which the combination of the two natures of mind is the Buddhas.

[42:02]

And then there is the nature of the combination free from everything's conceptualizations. That is the . So think the inner refuge. That's the real ultimate refuge. So think like that. It's difficult to think about this just to think you know, to mature the mind and take the serial concentrations forward. After this, then we should start the mean practice. The beginning of the mean practice, there is one, the mantra, which is that the purification through the emptiness. So while you recite this mantra at times, again, you should think that all the ordinary conceptualizations are dissolved into the emptiness.

[43:13]

Think like this. We should think about this emptiness again to hear. This means that . In order to achieve the perfect enlightenment, we must accumulate the boundless two merits. The first one is accumulation of merit, and the second one is the accumulation of wisdom. Without these two the boundless merit, it's unable to receive or unable to guide any of the high realizations or the high states, like Avlokiteshvara, the Bodhisattva, or the perfect Buddhahood. So these three accumulations of merit is the real cause of the

[44:21]

the two Buddha-gayas, then taken refuge in triple gems and developed enlightenment thoughts. These two are the accumulation of merit by taking refuge in triple gems and developing enlightenment thoughts. This we accumulate about this merit. And then after that, we should also have to accumulate the wisdoms merit, which is that what we decide the mantra, that this is the accumulation of the wisdoms. So with the understanding of this, then we should start about the . So with this, entering this stage, then we must visualize, again, pure lands with this pure lands and central realm of the pure lands or pure realms.

[45:42]

Then we have to visualize the gigantic, one of the dual terms. After that, then multicolored lotus. and the Moondish. In center of the Moondish, then I will show us white in color. With four arms, the first one facing four arms. The first two hands holding fishbowl feeding game. And second right hands holding the crystal beads. The second left hand holding the flowers. I don't do a lot of the ornaments on the crown and all over the body. And he's wearing the many colors of that food. So with the clearest the bodies, like rainbows, the bodies with very clear, but not in the solid forms.

[46:53]

So with this, then, we have to start these visualizations. One should think oneself is a real or ultimate the ablokiteśvara, which is that's a real the enlightenment ones, which is the result of the ablokiteśvara, not being the ground, the ablokiteśvara. We should think we are our own body, is that we look at the shoulders. We think about this, we should visualize the Buddha Amitabha is above of our heads, which is the honor of the race. So one's self should keep that part of the look at the shoulders meditation. This, again, we have to move the concentrations.

[47:55]

Then how is that looks like double-legged shoulders? If we are double-legged shoulder, then we have to visualize double-legged shoulder, white in color, with the forearms, with the complete ornaments. And the ingress of this ,, just like what we see, the ,, that we have to visualize once the body is in the form of the abaloked shoulders. The abaloked shoulders, the great compassion. Actually, all the practice of the tantras are included in the two stages. the creation stage and completion stage. So up to now what we did, these are the creation stage. So now we started that completion stage.

[49:00]

In order to receive the completion, the wisdom, or in order to realize our nature of the mind, it's necessary to do the guru devotions or the guru yogas. Without the guru's blessings, there is no way to recognize our natural one's mind. The only one way is that by the blessing of the gurus, then we can recognize our nature of mind. So in order to realize our nature of mind, first we must do the strong guru-devotions. The guru-devotions we have to visualize oneself, which of course is none other than great compassion and love-assurance.

[50:10]

And then above the heads, we have to visualize the multicolored lotus. After that, lotus moon, this, and after that, then the Buddha Amitabha. Within that, all the 32 and 84, the major and minor signs, of the Lord Buddha's, which is the combination of all the roots and gurus. Actually, we have to visualize which one is the moral, you have the faith, or which one is yours, the root and guru. then you should think that is the principle. With this, all the other lamas and gurus whom you received this teaching, all the initiation explanations, and also the Dharma teachings, all these lamas also you have to collect it into the Buddha Amitabha.

[51:25]

So Buddha Amitabha is the embodiment of all the Euro on the root gurus, and endowed completely with wisdom, compassion, and vulnerabilities. So with this, then, we have to recite these verses that you have to think of our own mind and purify all the sins and defilements and receive the complete blessings. The mind turns toward the dharmas. Also, excellent are the Dharma thoughts.

[52:35]

So you should think about this. And with thinking about this, we should recite the . So now we start that completion, the completion part, or the completion stage of that great compassions, which is that Mahamudra. At times we have to think about this, the old samsara and nirvana, all the happiness and the suffering of the samsara and nirvana. This means actually all the sufferings are included in the samsara, whatever they have, all these sufferings.

[53:36]

And then happiness, any kind of happiness are included in the nirvana. So happiness of the nirvana and then suffering of the samsara, everything is that's our creation of our mind. There is not any realities. Just like the night times, the dreams. You know, we can feel a lot of things during the dreams times. It's not any different, the vision of the day times, the hours of races. You know, the night times, the dream. So whatever we feel, the dreams, when we wake up early in the mornings, we can't see anything. The night time dreams, that's, you know, it's appalled by illusion, you know, as ignorance.

[54:43]

So like that, the same way that the day times, all the appearances, the phenomena, the living beings, everything is also the same thing, the dreams. For outside the object, there is not any of the realities itself. Due to our ignorance, And our ego, so we feel all these things, the appearances, phenomena, living beings, they have some existence. But then ultimate truth, there is not any things, just like night time's dreams. So everything is that creation of the mind. So in that case, if we think our mind itself, whether it's existence or not, it will be examined up in our mind.

[55:50]

The mind, also, we can't find anything. Because if there is existence, the measure of the mind, we should find something color of mind, white, or either white or black or red or yellow, any one of the colors, you know, all we should find something besides or the shape. So if we exempt up in the other mind, we can't find anything. Mind is totally in emptiness. We can't find anything. There is not any colors, there is not any size, there is not any shape. So because of that, then mind itself is the emptiness. But if you think that mind is totally the emptiness, just like it's void of the space, it's not like that. Mind emptiness we combine with this, you know, luminous stream, or the clear aspect.

[56:59]

You know, the clear With the emptiness, the mind, the nature of the mind is that inexpressible. Which is that nature of the mind? Which is that base, the dharmakaya, earth, yours, our own real dimension of the mind. The combination of the luminous tree and the emptiness is the nature of the mind. So the nature of the mind is that actually that's inexpressible. Like the small kids or the dumb people, if they eat anything sweet for themselves, they can feel something sweet, but it's unable to express.

[58:10]

Like that's the nature of the mind. You can feel something clear and emptiness as well. It's unable to express. Like the nature of mind is known to express. Thus they said the mind is free from the creation, cessation, and then existence. the everything, the, you know, decree from everything. So it's unexpressible, the nature of the mind. So we have to keep the, our mind nature of that state. So during that time, if you arise any thought, any kind of the conceptions, the decisions, there are times you should think

[59:17]

That's also the one kind of creation of the mind. And if you look at the nature of that thought, then it will disappear to that stage. For example, the web of the ocean, it comes from the ocean and it also goes to the ocean. Just like that, our thoughts arise from our mind. When we look upon the nature of the thought, then it will disappear. or it will come to there. It won't go anywhere. It didn't arise from anywhere beside the mind. So it will disappear when we check or examine the measure of the mind. So with this, then we have to keep the understanding of this, then we have to keep the concentrations of the Mahamudra. We finished about the creation and completions.

[60:25]

Now this is the recitations of the Avalokiteshvara, the Great Compassion. Before we recite the Avalokiteshvara's mantras, we have to visualize the recitation of the mantras. One self is in the form of, of course, in the form of developpity shoras. So we should think one self is none other than developpity shora. And inside our heart, there is one moon base with eight petals of the lotus. After that, center of that six petals of the lotus. After that, the lotus. the moon days, the center of the moon days. And then in the center of the moon days, we have to visualize the seed syllable of the ablug tishoras, the white tree.

[61:30]

Do you know that tree? The seed syllable ablug tishora, white tree like that. This is the sixth syllable of Alok Deshara. And then, just like these trending ones, on the front side of the trees, we have to visualize like that, you know, the six syllables. We have to visualize with very clear. And with this, then, from all the six syllables, and then six syllables, the multicolored light rise all the ten directions, the Buddhist realms. And all four, the seven different types of things, and eight auspicious signs.

[62:38]

Like that's whatever we can visualize the best and excellent things, the offerings, we offer to the Buddha and Bodhisattvas by the light of the visualizations and make offering for all these ten directions the Buddhists and bodhisattvas. And again light rises to all the six realms living beings. The light touches to all living beings. And purifying all the sins, defilements, obscurations, and accumulates the merit, the all living beings transform into avalokiteshvara. So we have to visualize like that.

[63:52]

And then with this, we have to recite the Avalokiteshvara Mantras. Before we recite the Avalokiteshvara Mantras, we have to recite the blessing of the mala, the mantra, which is the om ruti ra manita vardhanaya soha. Om ruti ra manita vardhanaya soha, which is the blessing of the mala. If we recite these mantras about seven times before any of the mantras, then it will multiply. about the millions of mantras, millions and millions. So it's very necessary to chant about this, the mantra, before we start with any of the mantras. So after that, then if we decide to develop the short mantra, it will multiply.

[64:59]

Pardon? You don't understand about this? It means that you can't. I didn't understand about what you said about. Now we've finished about the recitation of the Avalokiteshvara, sadhana. And then after that, we have to recite the conclusion, the end part. And then after that, we should be the dedicate our merit. So the conclusion parts, ,, when we decide about this, there are times we have to visualize or we have to think that all jewel, crown, lotus seed, And when these are dissolved into the light, which is the absolute one-self. Just we think like this, and then after that we have to do the dedication of merit.

[66:05]

By the merit of this, it means the merit of what we did, the Avalokiteshvara sadhana, With that end, then all other living beings, oneself and all other living beings, noble beings, whatever they accumulate the merit, previous, present, and the futures, what will they do? They will accumulate the merit all by this. May all living beings possess happiness, longevity, and with this, when they having the prosperity for this life, and then next life they may get the higher rebirth, and then step by step may achieve the perfect enlightenment. So just think about this, and then with all the virtues, by all the virtues, may all living beings

[67:15]

yet that's really perfect enlightenment Buddha holds. And all the other bodhisattvas, the Manjushri, Avalokiteshvara, Samyantabhadra, and some other Avalokiteshvara, they dedicated the merit for the benefit of the living beings. Like the same way, we also dedicate all our merit for the benefit of living beings. Just think like this, and with this we should recite the dedication prayers. Actually, the dedication prayer here, what they have is not much different about the Rinpoche's. Usually, we recite. I don't think you have to all complete. But anyway, we will do the dedication prayer together. Lucy said about this, actually, why we should do this new settlers in the Tibetan language.

[68:24]

It was not the only reason to leave what they did in the United States. But since for many years before, some of the great scholars, the Tibetan learners, when they went to China and Mongolia, So there are times they give the instructions about these teaching sadhana for the Mongol people. Some of the Mongol peoples, they don't understand anything about the Tibetan language. But when they read that language, you know, the sadhanas or ritual, any text or explanation, they can understand. They can do the rituals in Tibetan language. Why they did like this? means the Tibetan language and Tibetan scriptures, all these are written and composed by one of the emanation of the great bodhisattva, the Manusripa, named by the Puni Sambodha, which is the very one of that idealization, one of the person.

[69:38]

And there are a lot of that They said that Tibetan, the language is not much different than Sanskrit because it's associated with the Sanskrit language. So because of that, they did the language. So the Bodhisattva's Manjushri is the combination of all the Buddha's wisdoms. So that great translator, was one of the emanations of the great bodhisattva in the . So they do like that some way in Tibet's language, weak understanding the meaning. in which he also think it will be some because that's not enough in common languages.

[70:46]

So Of course, with the understanding of your own language, you need to serve God. We need that benefit because Lord Buddha himself, he mentioned in the sutras that even he taught that within one language, which is the Sanskrit language, then persons, they can hear about the, you know, There was the peoples they could hear about. There was, you know, that's the language. And Nara's, there was Nara's language. All the spirits, or any things, or many different kind of demons behind it, they can hear the individuals, their own language. So that means that the Buddhist history, the Holy Spirit is not different.

[71:50]

So what you think that the Catholic benefits with the understanding of meaning, But then as to Mongol people, what they did, some of the Mongol monks in New York at times, they do the communication, the automatic communication. It's difficult to understand, but when they do the ritual of sadness, They can join with us. So it's not only these times, but since many of these people that have been here. So it's those tears. So much is said about the Sanskrit language is actually the most important language, because all the previous Buddhists, the four Buddhists, ,, all the other four Buddhists, they also taught Sanskrit language.

[73:12]

And the old Buddhist, ,, he was also for the old . thousands of articles, teachings, everything is taught in Sanskrit language. So in the future, the mighty Buddha and all the thousands of Buddhas will appear in this world. All the Buddhas will also say the same thing in Sanskrit language. The Sanskrit language is one of the most holy languages among all the other languages, according to the Dhammas. But language. So because of that, when the great translators of Tibet, when they translated their scripture in Tibet language, that time some of these mantras are still in the Tibet language. They have the substitute that became what they have in all the mantras.

[74:14]

But then some of the mantras, they still continues to recite the Sanskrit mantra, just like the literature of the mantras on Vajradhīva. If he decides to repeat the meaning of the mantra, he will see the jewel with the lotus. Vajradhīva is about the jewel, it's the name. Bhātma is the lotus. Vajradhīva is about the jewel, it's the lotus. So, like, here's in Tibet, I'm singing a line with a gentleman, he sings, but high lotus, wooded lotus, ah, don't, like, that's, you know, equal, that's it. Okay, okay, okay. The mantra of the Vishnu, the Bodhisattva, means to say,

[75:15]

So the meaning of means that the means that of the old museums, transcendental museums. you know, like that. So we can always decide the lower minted dishes, just in Mahabharata. They decide that. And they also decide that all these, you know, kind of sort of the mantra, Vipassaprasa, is sufficient. That's the typical language that I don't know how to translate into English. So anyway, that's, you know, if it continues to reside in Sanskrit language, the kind of sort of verse I understand that part.

[76:14]

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