The first part begins opposite to page 1, with Tibetan and English. Raman Sarovar, Ramanized Tibetan. It begins, the title is in two lines, and then in the third line there is a short notification. And the actual text begins with the word Palden. Taoist 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 7. 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.

[02:13]

And then the actual text on the meditation of our Loka Chowara begins here again, dak dang, in roman 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 it has quite a number of pages actually. almost page 20. It goes right down to page 20. So we have... Maliputra, jealousy.

[03:31]

Actually... In the sense of the G you get out of G. And this is which one? Right. This is 14. And then you have. I see. This is. This is. This is. Oh, yes, that's right.

[04:32]

No, no, no. Because two days. Yes, yes, yes. Yes, yes, yes, yes. So, as I already explained, there are two parts. The first part starts at page one, goes up to six.

[05:39]

That whole thing is invocation to spiritual teachers, spiritual master. The second part is a text on actual meditation and Avalokiteshvara. It begins at page 7 and goes up to page 20. There are some places where certain stanzas will have to be repeated three times. Kuntan Jimala is going to start chanting and I think we all can follow him. I hope we will be able to follow him. It's a very simple tune and slow. In the past, there was a monk who was a monk. He [...] was a monk.

[06:42]

He was a monk. It's a very, very long story. It's a very long story. It's a very long story. It's a very long story. I am very happy we are meeting here tonight, and we are going to start this chanting of the text, which has Brahmanized script along with original Tibetan, and it is beginning

[07:57]

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, We are going to repeat the mantra of Avalokiteshvara a number of times. In such case, I will myself give the indication. Ngazo teba chenpo re.

[09:01]

Ngazo teba chenpo la yi yu tsardu yowar swen ki dongba. Ngui yi mi me dongba. Gi yin hongwa dongba. Ase ni. Ngazo le nga yi sangwa thok ni. Dewa kye dong kye drem na. Dongba sangwa ti sangwa zi. Ngui yi pha thok go. Ngui yi re. then it tells us, tombo tela, yowa uye gyi sedu, tombo ta ganda tela yowa sun gyi tomba sedu la sun gyi tong gyi runga pama yen then the pama sun gyi tong gyi kuwa tong yin songo tongwa le dan ni then it talks to sun gyi gwe sala nguwa par sya then it teaches you Upadhyayacinmyukha. Gangadindra. Nyangsa, Nyongma, Ngyo-sanggyupa, Sambadhi.

[10:05]

You are sun-kyi tongpa, sun-kyi tongpa. This is chenmuri. This sun-kyi is made now. This is kagra level of ashram. Kisangka, Tenminzi, Jimipanda, Ganga, Tepa, Mimba, Ubiwanda, Luma, Tenge, Lirin, Gori, Tepa, Chenmurin, Chenmuri. This is yinza. You are sun-kyi tongpa. This is shendu chenmuri. There are two schools of Buddhism. Hinayana, the little vehicle, Mahayana, the great vehicle. We have impressed the great vehicle.

[11:08]

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. Whatever practice one may do, there must be these three elements. The preparation means, before starting any practice, as a follower of Mahayana Buddhism, we must produce a noble attitude

[12:23]

what is usually known as bodhicitta, the thought of enlightenment. That all sentient beings are aware 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.

[13:35]

This is the essence of that motivation, the attitude with which we begin this practice. Khyentse, Shantideva, and Thugye Khyenpo, all of them were there. Then, Tensang Khyentse, Monglong, Thugye Khyenpo, Ongdo, Dangwa, Hyosang, all of them were there. Gyupa Kyi, Kyi, Machi, Gyupa Rinpoche, and Gyuri. Then, Tse Thanggyi, Tsogyin, Tsengyin, Thanggyi, Khyu Thanggyi, Khyu Lhom Thanggyi, Lhom Tsubasye, Tula Yeshe said, chani, songyi tongpayi, ché nongpayi, ché sangyi. So what's in there, what you did that? Ni ché moré, nini té yéndu, rong rong gondam gyé nongkhala, nini rongbo ché yé dutra.

[14:41]

Pé ma ké daré dé na. Papa tu jé ché moré. Ngurang sangyi, yó, yó sangpa. Nini tu jé ché moré, híng ré zé la. Nga sangyi, so what's in there? Ndi gyé ndi, ngurang yó sangyi, yó sangpa. du [...] The first part consists of the invocation to the lineage of the lamas of the meditational practice on our logic floor.

[16:01]

The lineage goes from the present teacher up to the historical Buddha. In reciting this invocation, we visualize the form of our Lokeshwara sitting upon lotus seed 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, and that our delusion may transform itself into illuminated awareness,

[17:23]

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. Kuntsangyama is going to give, Ayyābhādī yukṣayātmāla [...]

[18:32]

NENGAR CHEN CHEN PUN KHO NYE CHEN TSUNG PHYI KHO SONG THUB KHYEN NGÜR KHYEN ZHAG TUNG TSUL SHIG YANG MA RIN CHEN PYE CHUNG DROP Dhruva kalai kutiyataka Sveta nritya mithya kriyataka Jnana buddhi nritya nritya jataka KUN NAMI PO CHEN PO TSUL SHOK GYES DUK KAL LIM NAMI PO CHEN PO TAM PA CHEN PO TZAI SA YIN TSEN NAM CHE CHEN CHO PA YIN NAM LAI DU WANG DI TSAR GYAL PING YIN SU KHOI KHOI NAM GYI WANG CHEN NAM GYA DUN TSAM GYI PA DU

[20:03]

Wajagyi Chukchi Mokshi Dukkhi Chunshin Pai Chenpo Nang Lai Sok Wai Lien Kun Chin Chenpo Yung Tse Kun Chok Tien Lai Chok Song Chik Tsen Kyi Nang Kyi SEPA DIN DUK KUY CHI KAI DRO NENG TONG KUN KAL DIP LAI LAM LAO YUNG SWA WANG DIN SUNG GYI PUM TOK DIN DREN LENG KUY Shalakasundara Sajjagraha, Tamaway Chakravarti Jagadwala, Tantrujya Jantina Laksavala, Dhammaway Vigya, Jagyay Chintzika,

[21:23]

WAN DO DIN WAN PAI KUN DRAI KYA YANG SHA SANG DIN LO DROD DEN PEN YON TSUK TEN CHU KYE YIN MA NGON LAI SO BA DENG WANG KYE WONG CHOI LEN PAI DOR GYI CHUNG CHUNG YUN LA MA CHU NGYUR LO DRIP Sham-yuk-jung-chik-tik-duk-me-la-la, wang-chik-pin-chik-kwe-ja-la-yo-wa, de-lang-kyang-sik-chik-ja-wa-yi-tong-chik, Chak-yee-kee-pum-pum, gee-thuh-ee-doo-pee, Zoi-poi-joh-ee-zoh-nah, dim-yeh-ee-nah-roh-ee, Jee-tuh-joo-ee-lah-mah, nah-lah-ee-toh-lah.

[22:43]

Nidirthaya Svobhadvaita Nidrithaya [...] Svobhadvaita TINLIN YUL SIN JIN YONG PAI SHEN GYUR LOK CHEN PAI SONG YIN LIT DRAI PHAP PIN GUN LOK MONG SONG YUL CHUL THAI PAR SA CHEN P'I DANG LAM MA YIN PA YIN REN CHEN TZU LA YIN DU TZU CHEN YIN YIP PA CHEN TZU CHU KUN TZA WA YON KUN

[23:47]

Sentient mind is like a violet leaf. When you try to find it, you will find joy. Joy is a thorny bud that is young. Kyé di lé dung gyé tung suay rép yé nyé Tarang kén kuway wé gyé yé nyé shen nyin gai tsam pyei do gyur yi tsan la, nyei shor dong di pyei tsam gyur tar tsen, Joyful night, the light of our new moon, Shining through the perilous fight, O'er the ramparts we watched, were so gallantly streaming?

[25:02]

YEN TAR PIN NAM RUI JI TSUI ZHAG YÜI JI ZHIG TZA SA LI ZHUNG YANG YI GYI TSUI GYI TSUNG CHU NYIN POY YUNG SA YI WI PYE SIN May the Lord bless you and keep you. Chant Chant Yeh Ha Dong Lung Yeh Yin Khen Gya Tsuk Nen Tuk Yeh Chung Gai Kho Wan Nyur Tok Yeh Yeh Nung Tuk Yeh Tsuk Wai Tak Bik

[26:23]

chen dak sui kung dui nye pye sa shuk, sai nye dun wu pung yin thak kye shen wang, tong shu dong ka kye pye wang tse dui suk. 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. It begins with refuge, bodhicitta, and visualization, and so on.

[27:24]

So, what is the meaning of [...] the In the past, when I was young, I used to go to the temple to pray. When I was young, I used to go to the temple to pray. When I was young, I used to go to the temple to pray. When I was young, I used to go to the temple to pray. Then you tell her, say, go on and [...] say, go on

[28:52]

In the past, when Lama Rinpoche was in Europe, he went to Europe. He went to Tibet, [...] to 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 loket swara, what we call Chandrasi in Tibetan. You may be familiar with image. sitting on a lotus seat in front of us amidst the space, with Amitabha Buddha, a smaller infant, sitting on the crown of our Lokatshvara. Now here our Lokatshvara represents

[31:21]

all the refugees. 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 wish-fulfilling jewel, all one's desires may be fulfilled. So it is like this refuge in which only the form of our Lokeshwara is to be visualized as one in whom all other refuges 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 Lord Kethiwara for his blessing.

[32:39]

I don't know. The second stanza, actually it is on the page 8, the Tibetan page 8, This is the stanza, I think, not the first one.

[33:56]

You can see a dark tongue. That is when we begin. But when we come to this, then page opposite, page eight, beginning with the power of Dali, this stanza will be repeated three times. I want to know. This one. I want to know. Beginning with the Palden to go down up to 1, 2, 3, 4, 5, 6, up to 6th line. It says, TEP SU CHI. And it says, recite, in English, it says, recite as much as one is able. And here it will be recited, this whole stanza will be recited three times. Hold on. But usually, these stanzas are repeated as many, as much as possible, as the text says. But tonight we are going to repeat only three times.

[35:01]

Right. Namo Buddhaya. Namo Buddhaya. PAR CHOK CHOK DU SUNG DI SHI TANG CHE KHYEN KUN SUNG DROI DANG YIN TE CHEN DROI NANG CHE DROI DU PA SUNG CHE KUN CHEN DROI DROI YIN CHEN YIN TANG CHEN

[36:08]

May God bless Canada and God bless you. By this I knew life was all wrong, life was unproved, by [...] this I knew life was all wrong, life was unproved CHEN PÜ RGYAL SUI CHEN THAN KHOI THAM NYID TEN PAI THAM CHUNG LAI PHU SUNG PU PHA CHEN PÜ RGYAL SUI CHEN GYAL SIK TEN TSE PHA RIG PEN THAM LAI PHU SUNG PU PHA

[37:13]

CHEN PÜ RGYAP SUN YI CHEN PA DE SA YOD LAM PÖ TSO NANG LAM PO SUNG PÖ PA chen du gyat suy chen poy khar chen tenpay sang gyur lang po sang po pa. chen du gyat suy chen poy khar chen tenpay sang gyur lang po sang po pa. CHEN KU CHO SU CHEN KYI SIG DEN TSE PHO KHOI KEN DANG LAM KHO SUNG KU PA CHEN KU CHO SU YIN YANG

[38:15]

Bhaktivinoda Thakur chants Bhaktivinoda Thakur chants CHEN KUN KYA SUY CHEN PA DROY THAI NYE DIN PA DANG CHUNG LEN LAI PO SUNG KU PHA CHEN KUN KYA SUY CHEN GYA SRI DENG CHEN PAK PAI KHYEN DUNG LHAG PO SUNG KU PANG CHEN PÜ YOD SU YIN YOD LHAG PAI CHUY THANG PHEN YOD RIN PO CHEN RUNG PAI SANG LHAG CHOK TSOK TSOK

[39:27]

DÜR CİHİR DARDAN SİN CİHİRDAN CİHİR DÜMAR YİRDAN SİN CİHİRDAN DÜR SON BHAGavad-gītā-sindhu, bhagavad-gītā-sindhu, bhagavad-gītā-sindhu, bhagavad-gītā-sindhu, Chö min nang chöi ngoi pha sön ché, löi dong dong nyi ché, kye wa sön ché. Löi chöi sen yin chön pha sön ché, löi nyur tön nang ché,

[40:37]

After this, is the formula for taking refuge. The next stanza, beginning with Marjul, represents the engendering of enlightened thought, or bodhicitta. Here one resolves to work for attaining enlightenment for the sake of entire sentient beings.

[41:51]

And this stanza also is repeated three times. KHOI MA CHURI KHANG YONG SE KHYEN THONG KYE KHYEN THONG LA MI CHUNG KYU THOB PA KHYEN KHYEN THONG KYE KHYEN THONG LA MI CHUNG KYU THOB PA KHYEN KHYEN THONG KYE [...] KHYEN YASO DAWA YAYI MA YAYI PAN YAM SINGYI DANGYI YAYI DENDE LAME Sang gyü tsoy pa yang di ye kyi wa Sang gyü gyi lang zang gyi la gyur Ngön sö lang wa gyur

[43:03]

Bhāgyavānāṁ chen chen pāñchik jé chen tuy laṅgme chung yuk tuy pārchak jé yé ché duk sung yé gung yé The stanza just repeats three times. is the engendering of the thought of enlightenment, the bodhichitta. The next, we are going to begin the meditation of our Loka Chhwara, which begins with this mantra, Aum, Sobhava, etc.

[44:24]

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. Yes. Svayamye svabhavaye siddhasravayam namo svabhava siddho. Kali-mukhe li-kü-dü-la-tö-tso-le-re-yi-khe-so-kho-le-yi-khe. Namo'valokiteshvaraya Namo'valokiteshvaraya Namo'valokiteshvaraya

[45:52]

Chö YING TAK RÜN LUNG CHEN TAN YIN WANG LUNG YIN CHÖ YIN GYI TZA YI DONG PO Dukkha Dhammo Dzog Woy Ma Shed Me Nukkhe Pema Dzan Ran Tze Gya Yee Dukkhe [...] chit-tin-tin-gag-pi-tuk-tuk-jung-li-ti-khung-ti-kye-wa-tung-gyi-tung-gyi-kye-yi-chit-ti-tuk-jung-li-kun-gyi-tuk.

[47:04]

WU WU'I LAM MA NON PA RIN PO MI RIN POR TSUL TSUL GYI CHEN SHUG PA CHUNG KHONG YIN LAM PO MI RIN POR TSUL CHEN Nārāyaṇa-dāsaṅga-yoga-vajra-mērga-bhakti-sānta-śāra-vajra-mērga-deśe-yēvāṁ yukṣū-jñāna-yētā. Nārāyaṇa-dāsaṅga-yoga-vajra-mērga-bhakti-sānta-śāra-vajra-mērga-deśe-yēvāṁ yukṣū-jñāna-yētā. Nārāyaṇa-dāsaṅga-yoga-vajra-mērga-bhakti-sānta-śāra-vajra-mērga-deśe-yētā. Ngan sang gyur sang, rung tu gyur chen po nyang sang. [...]

[48:05]

Ngan sang gyur sang, rung tu gyur chen po nyang sang. [...] Ngan sang gyur sang, rung tu gyur chen This stanza we just recited depicts visualization of our own body as form of our locator. As we recited this, we visualize our own body being transformed into the actual form of our locator. And now next, again, is the visualization of Amitabha Buddha.

[49:07]

as representing all the refuges, including the lineage of the teachings, and we invoke Amitabha Buddha to bless us and purify all our defilements. and to help us to achieve perfection of being. Chanting [...] Duk kyi kuang sui suk, kyi ngi di jung tsang pa chung kyi, lop chung yin kyung duk, duk pa chung kyi, lop kyung hay pa chung kyi, kyi wa chung kyi,

[50:49]

duṁ yuktuḥ sūṅgye tukpaṁ yukṣe lakṣyāmi gacchī lāma rūpa kṣitī khyānti kṣitī kṣitā prajñāpa YANG CHOI CHUG PEI CHUNG YIN YOD PA MED THA LA CHING WEI DU YIN KHONG TSAR SUN NENG YIN TE DRO LAM PA CHEN GYI LO CHUNG YIN YOD DOG PA CHEN GYI DUNG DU dharmāyate nirvācānyak lakṣmukha-saṁsthita-vācānyak Khande Khande Lama Rinpoche, Yangtze Rinpoche, Khenpo Khyentse, Kongyong Doi Togme Sangye Rinpoche, Medala Tewi Lüji Gonsang,

[52:15]

TING NGE TIS DRAB PA CHEN GYI LO SUNG NYI NYUR DRO DRO PA CHEN GYI LO YUNG TZAI TEN TZEN GYI LA CHEN GYI LO NYUR DRO SUNG NYI DRO DRO CHEN GYI LO Bhai, [...] KUN LENG WU RUI DUNG TUNG DEN WANG YI GYI PAR MI SOK DAK GYI YOR SA LOB MANG PO CHUG CHUG CHEN GYI THAK GYI SHING PO

[53:39]

KHO YIP PIT DEN DÖK KÖ YIP DRA YIK KÖY MAK KÖY KÖY KÖY MAK [...] KÖY MAK KÖY KÖY MAK [...] K I don't know. [...] I don't know As I've said earlier, that Every practice must have three important elements.

[55:58]

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 Loget Suhara. There are others who have not received. And I would like to give you initiation and necessary instructions on the visualization and meditation.

[57:11]

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 location. OM MANI PADME HUM OM MANI PADME HUM Namo'valokiteshvaraya Namo'valokiteshvaraya Om mani padme om. [...]

[58:14]

Om mani padme om. A'ūdhu biLlāhi mina sh-shayṭāni r-rajīm A'ūdhu biLlāhi mina sh-shayṭāni r-rajīm A'ūdhu biLlāhi mina sh-shayṭāni r-rajīm Haṁ adevēnu, haṁ [...] adevēnu, Om Mani Padme Hum.

[59:16]

Om Mani Padme Hum. [...] OM MANI PADME HUM Om Mani Padme Hum. Om Mani Padme Hum. Allāhu Allāh [...]

[60:21]

OM MANI PADME HUM HUMĀNA KENYĀ [...] Om. Om mani padme om. Om mani padme om. Om.

[61:37]

Om. [...] Avalokiteśvara. Avalokiteśvara. Om mani padme om.

[62:40]

Om mani padme om. [...] Om Mani Padme Om Mani Padme Om Mani [...] Padme Om Mani Padme Amāne deme, amāne [...]

[63:55]

Om mani padme om. Om mani padme om. Om mani padme om. Om mani padme hum. [...] Aman, amin. Aman, amin. Aman, amin. Aman, amin. [...] Aman, amin. Aman, amin.

[64:56]

Aman, amin. [...] Aman, amin Om Mani Padme Om Mani Padme Om Mani Padme Om OM MANI PADME HUM. [...]

[65:56]

OM MANI PADME HUM. [...] OM MANI PADME HUM Then you, sam-myo-ngo-so-dze-kyi. Then you, ye-la-ngo-de, ye-de-ong-fa-dri-nyi. Then you, ten-lo-ye-so-gyi, dom-dum-do-go-gyi-ze-hi-hi-ngo-za-di. Ong-ma-ne-pe-me-a. Ong-ma-ne-pe-me-a. Ong-ma-ne-pe-me-a. DANG YANG, DANG We almost completed recitation of Mani Mantra up to one thousand.

[67:04]

The second part of recitation that Rinpoche chanted for us, it is sort of chanting. It has, although simple, but it has some chanting. You decide to chant up to ten times. These ten are divided into three parts. For each part, there is a slight pause. So the first two parts consist of three repetitions, three times. That makes six. After the first three, you will have a little pause. repetition, recited three times, you have second pause.

[68:33]

That makes six times. And then the final one is four, four times. And this is a tradition which, according to the lamas, is a very effective means of actualizing some inner spiritual experience, receiving blessings and so on. This chanting you may follow Rinpoche when he chants again. OM MANI PADME HUM OM MANI PEME HUNG [...]

[69:54]

Om Mani Padme Hum. [...] Om Mani Padme Om Om Mani Padme [...] Om Manatee, manatee, manatee, [...] manatee.

[71:05]

The recitation of mantra represents the practice of non-conceptuality. 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 entire sentient beings for their enlightenment.

[72:42]

PRAYER SONG This year is the one put on your doorstep. My dear son, I like you. You should put some on my doorstep. When you get home, I guess it's easier to use. kīrtan me śrī-viṣṇu kīrtan kūrban śrūpiṣṇu kīrtan [...] kūrban śrūpiṣṇu

[74:04]

Surya Yagyur Nayana Dhamma Sakyamuni Buddha Kali Surya Yagyur Next piece. DUSANG YIPE GYALWAI DANG CHE KHYEN MO LAK PO LAG CHOK KHUR MAI PHAI DIG LAI NGE GYI WUR TSA WANG DIP KUN DONG DZONG PO YOD CHEN

[75:12]

Duk sum duk [...] sum Venerable Khenpo [...] Venerable Khenpo Khenpo Khenpo KAPAI CHUKTANGA SENTO RINPOCHE MAJKIPA LAKYE GYODZIN JIGPANG YANGPA GYEPA LAGPO NGEKONG DROD PHEN LAI CHUK TZAM GYI KUN TZAM GYI PICHEN LAK

[76:31]

Dharmakirti Nirmala Gurudeva Jala Dharmakirti Nirmala Kirti Nirmala Jala Dharmakirti Nirmala Dharmakirti Nirmala bhagavad-gita-sangha-sangha nirvana-bhagavad-gita-sangha nirvana bhagavad-gita-sangha-sangha nirvana Shokshin-yin-shik-pa, Neng-khoi-ya-khoi, Khin-sa-kyai-pin-chen, Tsong-khoi-yin-khoi, Neng-khoi-yin-doi, Tsa-kyai-pin-lo, Nang-tsen-khoi-ku-pa, Tsong-khoi-yin-pa,

[77:50]

Shuddhi Nidhiya Khyentso Sanghya Venkateshwar Kumbh Maha Shukla David Nirmal Dukkhi [...] Nirmal Dukk Jai Gurudeva, Jai Nirvai, Jai Jyoti, Jai Nirvai, Jai Nirvai, Jai Jyoti, Jai Nirvai, Jai Nirvai, Jai Nirvai, Jai Jyoti, Jai Nirvai, [...] Jai Nir Jig-gö-vöy-mi-nöy-ma-göy, ba-da-dö-nyo-vay-gö-göng. Cho-chu-noy-gön-nay-lö-göng. Tse-dö-nay-mi-bay-gön-göng. PADIDHA TAKESHITHA YIDDHIKAKYATOYDHA VAYOKYURKY SUKHYAMKULAYAYE PADIDHA TATHAIDNIVIDDHIVA

[79:06]

GANGOBAYE GANGYE GYURYE GYENNAGAYE GANGBAYE GYURYE GYENNAGAYE GYURYE GYENNAGAYE GYURYE [...] G Nekuṃ rikṣuṇaṃ tēnpāye sannyāya pāsādhyāya pāye tēnpāye jīva Kekuṃ jīva jīva tēnpāye lokṣuṇaṃ tēnpāye tēnpāye sannyāya jīva KHYEN CHO BUDDHA DUNG YOD KYANG CHEN LEN PA LAM KHANG KYANG CHEN LEN LAM KHANG KYANG PA CHOK DUG YOD LAM PA KHYEN CHEN LEN DANG KHYEN LAM DUNG YOD KYANG CHEN LEN

[80:35]

yojāvāni pālā pālē sākhyā pīrtiṁ vāyurīnī pīrī jāyī jodhpādi lāmē jābhī lēmā dvāi pānyo yonlāi tīrjī jyāyā PAN THAK YIN MA RIG TUL SAI DROP BYONG NIN GYUR DUR SUNG GYI SA LAI WI WA DROP DROP VE DRAM MA THA GYAI SEM GYI YAT THAK YIN LIG DROP GYUR GYI DEN GYI Gyöng-shül-gyong-song-ri-soy-ma-chi, Thay-gön-gyong-thar-gyen-ni-mi-kha-chi, Gyöng-gyen-la-gyöng-ten-kong-soy-gyen-la,

[81:48]

kānten pāñjur jandai sānghvā kānten pāñjur jandai sānghvā janten [...] pāñjur jandai sānghvā j It may be rather difficult for you, but you will gradually get used to reciting and chanting. But he says it's better to reside in Tibet.

[82:55]

Better to reside in Tibet. There are quite a few others like Kalarumbachi's center, the Kejapa center, and others. I think they are doing this one in the same way that we are doing. Yes, you... Certainly, you could do this one at home, but it can be sort of abbreviated or shortened.

[83:58]

This text can be shortened to do at home. That may be done later on. You certainly need something shorter and more... I don't think he was mad at him. This is what I want to say to you. I want to say this to you. I want to say this to you. So, I'm going to talk a little bit more about this.

[85:24]

I'm going to give an example. I'm going to give an example. I'm going to give an example. There is a shorter, quite short text, which Rinpoche can now remember, can recite. This can be prepared into a text like this. It's a whole thing, you know, beginning with the bodhicitta, actual meditation, and dedication. All of them... It's just a matter of four or five stanzas that are all complete.

[87:02]

These can be written down with English phonetics and translation. It can be prepared in another text you can use. I think this should be done. What about getting that short one written down? Yes, that should be done. So, what is the meaning of this? The meaning of this is that, in the past, there was a person who was a monk. He was a monk. He was a monk. He was a monk. It took me a minute. Can you take it? I didn't go. I didn't go.

[88:03]

I didn't go. [...] I didn't I don't know how to say it in Confucianism. [...] I then we'll be tuning it up to all this. We've got it. Guiwa, there is.

[89:04]

Tangosong mud, jatsas, gati, manas, nana, yama, tongdakjila, chenpo, togyi, mari, tongdakjata, muddha, jipi, sarva. Manas, muddha, jipi, satsas, yama, tingdu, muddha, re, re, manas, muddha, jipi, jipi, togyi, [...] togyi KHENPO TSULTRIM LODRONG-RINPOCHE

[89:32]

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