of the teacher appear hundreds, 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, Vairochana, Amitabha, and the rest.

[01:16]

Yes. 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. Behind him, the Dharma. Yes, Lillis. Papa Gendel, Gendel tell us, Chimba, Chimba Tenshin, Sonshu Samba, Gautam Chumayuki, [...] Sonshu S To his left appear innumerable bodhisattvas, both householders and renunciate bodhisattvas. The householder bodhisattvas such as Avalokitesvara, Manjushri and others appear with long hair, wearing jewels and garments of silk.

[03:53]

The renunciate bodhisattvas appear in the form of the arahats. sixteen arahants with shaved heads and wearing robes. Then together with him appear the wrathful protectors of the Dharma, the wealth gods, Vaishravana, Jambala, and the others, Kurukuli and the other Dhakas and Dakinis.

[05:11]

These are all members of the Exalted Assembly, the Sangha. I don't know how to do it. I don't know how to do it. 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 the essence of the Buddha, the Dharma and the Sangha.

[06:27]

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 look upon you with a smiling, pleased expression. This is the visualization of the refuge. I don't know. [...]

[07:30]

I don't know. [...] I don't know I don't know. [...] I don't know So, I'm going to give you a brief explanation of what it means to be a buddha.

[08:31]

It means to be a buddha. It means to be a buddha. That's good. That's good. That's good. Yes, now for the visualization of the refuge seeker, you yourself are seated in front of this, in front of the refuge

[09:32]

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. And 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 shown up through the gods and including the beings wandering in the bardo.

[10:59]

All of 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 given number of times the refuge formula. Michael, would you distribute these? Yes. [...] Khyenpa, Tsewa, and Nyupa Sangha.

[13:46]

They are all the same. Khyenpa is the one who is the most powerful. He [...] is the one who is the most powerful. In the past, when I was young, I used to go to the temple to pray to the Buddha. In the past, when I was young, I used to go to the temple to pray to the Buddha. In the past, when I was young, I used to go to the temple to pray to the Buddha. Moreover, there are some people who are not aware of the existence of the Buddha. They are not aware of the existence of the Buddha.

[14:47]

They are not aware of the existence of the Buddha. [...] In Yen Teng, there is a place called Kuluna Kulundu. If you go there, there is a place called Nongka Maji. It's [...] Then you take your sun jin tong jin, sun jin ji ko pong tong, yun yin ba tong. Take it to jia sheng gong. Then you keep it, take it back to yin yin yin zang. Then you put it in lama tong ban, lama jia sheng qi wu wu zi. Tong zi wu li. Then you put it in lama gong ji, then you put it in.

[15:49]

Then you take your sun jin tong jin, sun jin ma tong ji ba tong. Ta ba tong, tong jin ji ba tong. Then you take it to jia sheng gong. Then you keep it. Zopa Songyee Khyamte Ndeye Nangla Gyatso Khyawo Setyu. Taze Ndamla Yelang Gyude Yeldo. Yel Songyee Nangla [...] Khyam Now, we need to take into account propaganda. Now, I guess it's your city. Didn't you? Don't you? Somebody. Yes, it's you. You need to do that. So, uh, you know, you shouldn't, you know, you must have a lot of trouble.

[16:50]

Thank you. Thank you. Okay. Thank you. Yes. There are three components to this meditation called the refuge. First of all, the visualization of the object of refuge, that is the 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.

[17:53]

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, fear, faith and compassion. In brief, fear is that sense of alarm that does not, 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.

[19:06]

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 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

[20:10]

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. 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.

[21:31]

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. However, wisdom and compassion alone are not enough to 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. Though she had great anxiety and a desire to help, to save that only child, she would be helpless, unable to rescue her child.

[22:39]

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 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

[23:53]

his ability to serve, to function as a genuine source of refuge for oneself and others. Finally, one is moved by compassion, contemplating the ceaseless round of suffering which is the common experience of all deluded, unliberated beings. And 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 remedy it, 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 a clear understanding of the object of refuge, the mode of taking refuge in them, and one's motive in taking refuge, you should recite

[25:10]

the four lines of the Refuge Formula, beginning with Palden Lama Dampa Namla Kapsucheo. which signifies that I take refuge in the virtuous holy preceptors. As you recite this line, you should direct your attention towards the guru who is visualized in the center of the shrine or of the visualization 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, Dzogpe Sangye Chumdin De Namla, you might insert a syllable here, Chumdin De Namla Kamsuchiyo, you should direct your attention to the right of the guru, where all the countless Buddhas are represented.

[26:17]

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, tam pe chödham lah kapsuchiyo, we take refuge in the holy teachings. Direct your attention to the mountain of sacred literature behind the guru. Finally, as you recite the fourth line, bhakti-genu-namla kapsuchiyo. We take refuge in the Exalted Assemblies. Direct your attention to the left of the guru, where the bodhisattvas, protectors and wealth gods, etc., 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, that, please be my protector.

[27:28]

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, I have the thought in mind, please be my path, my spiritual path. 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. Yes, again, please insert a syllable on the second line. There's a syllable that's been omitted. D-E-I. All right. Yes, I'll tell you exactly. Dzogpe Sangye Chongden.

[28:41]

Dzogpe Sangye Chongden. D-E-I. One syllable should be inserted between den 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. DATUNG DU WANG GYI THA DANG NYAM PASEN GYI DONG KYI DÜN DEN NI SANG GYI GYI SIG SANG GYI DÜN PO LA KYI GYI PAR DÖ YI PHA DEN LAM MA DONG PA NA LAI KYA SUG GYI WO THUB PASEN GYI DONG DEN NI NA LAI KYA SUG GYI

[29:48]

Dhammakaya Nalakya Sukhya, Bhavikendra Nalakya Sukhya, Padme Lama Dhammakaya Nalakya Sukhya, Subhya Samjhya Jagadeva Nalakya Sukhya, Dhammakaya Nalakya Sukhya, Bhavikendra Nalakya Sukhya, Padme Lama Dhammakaya Nalakya Sukhya, Dhūr reksaṅge kyapten dēnālākya sācchū. Dhūr reksaṅge kyapten dēnālākya sācchū. Dhūr reksaṅge kyapten dēnālākya sācchū. hame kye nalai kya suchu, hame kye nalai kya suchu, bhaje nalai tam bhaje nalai kya suchu, dholak samye shongye nalai kya suchu, hame kye nalai kya suchu,

[30:57]

PADME KUNDAL NAMAHA JAG SUKHYO PADME NAMAHA DHAMPA NAMAHA JAG SUKHYO DURBHE SAMYED CHUNG DENDE NAMAHA JAG SUKHYO NAMAHA JAG SUKHYO PADME KUNDAL NAMAHA JAG SUKHYO PADME NAMAHA DHAMPA NAMAHA JAG SUKHYO bhagavad-gītā-sindhu, [...] Dhūrma-sangī-juñjal-ye-nālāyakya-sūryu-dhamme-juñjāl-nālāyakya-sūryu-dhamme-juñjāl-nālāyakya-sūryu-dhamme-juñjāl-nālāyakya-sūryu-dhamme-juñjāl-nālāyakya-sūryu-dhamme-juñjāl-nālāyakya-sūryu-dhamme-juñjāl-nālāyakya-sūryu-dhamme-juñjāl-nālāyakya-sūryu-dhamme-juñjāl-nālāyakya-sūryu-dhamme-juñjāl-n Dharme Sangye Chögyam Tönmalai Gyatso Chö, Dharme Sangye Chögyam Tönmalai Gyatso Chö,

[32:07]

Thogpe Sangye Gyamden De Namay Gyat Sujyo Thangpe Gyamden De Namay Gyat Sujyo Thangpe Gyamden De Namay Gyat Sujyo Thangpe Gyamden De Namay Gyat Sujyo Right. Now we'll continue with the recitation of the refuge formula, but we'll do this recitation silently or just barely audibly. That's what he said.

[33:12]

All right. Sorry. No. Dhamma nālākya sūrya, dharma [...] nālākya sūrya, Namo Buddhaya. Namo'valokiteshvaraya Sarvesh Sankirtam Vende Namah Jai Suchu Parveche Namah Jai Suchu Parveche Namah Jai Suchu Parveche Namah Jai Suchu Sarvesh Sankirtam Vende Namah Jai Suchu

[34:45]

Namo'valokiteshvaraya [...] I don't know. [...] I don't know So this is the first of the five foundation exercises, the taking of refuge.

[36:01]

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, recite this, the refuge, 2,200,000 times like Ghatangawa Lhakparamurti did, but 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 performing your private meditations at home. This is the first time I've heard this song.

[37:24]

This is the second time. Yes, that's right. So, I'm going to teach you how to do it.

[38:27]

you don't get on duty me you don't get it back over you can you give a lot of money you can you go on to tell you it's gonna take it down my head and I got back over here you don't have to shoot me no matter how much money over to the Following the recitation of the Refuge, by 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]

That's not right. No, cancel that. What you 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 space in multicolored lights, shine throughout space, touch all living beings and oneself. They remove the all the obscurations, the sufferings, evil karma and obstacles of all beings and disturb on them the requisite wisdom and merit they need. All beings become purified and ascend to the pure realm. Now visualize that the rays that the assembly of Bodhisattvas and other deities to the left of the Guru dissolve into light are absorbed into the great mountain of sacred literature behind the Guru.

[41:35]

This in turn dissolves into light and is absorbed into the Buddha's located to the right of the Buddha. These Buddhas again are absorbed, are dissolved into light, are absorbed into the deities of the four classes of Tantra, of Tantras. Those deities in turn dissolve into light, are absorbed into the, into the lineage, the masters of one's lineage, masters of the Sakya lineage, and each, each in turn dissolves into light and is absorbed into the next. Until finally, they, the last one is absorbed

[42:40]

It dissolves into light and is absorbed into the principal figure, that is, one's own guru in the form of Vajradhara. 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 it descends and is absorbed into, descends to 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. Is that correct?

[43:44]

Yes. And then you sit quietly in silent meditation for a while in that state. This one is number one. Number seven. This one is more than that. This one is seven. One, two, three, four, five, six, seven. I don't know. I don't know. Yes.

[45:05]

Yes. Yes. Yes. that's something more. Yeah. Yeah. I don't know.

[46:34]

I don't know. 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 sits, one assumes the correct posture of meditation and directs one's attention to mind itself. And entering into meditation upon the true nature of mind, one comes to recognize that by its very nature is, is non-dually clear and empty. Its ultimate nature is non-dual clarity and emptiness. Now the clarity of mind, that is the cognitive aspect of mind, which is never, which is never as the sangha, as the assembly, as the holy assembly. The emptiness of mind, the recognition of the emptiness of mind is the, is the dharma.

[48:57]

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, or the ultimate teaching. 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, so you, just as you can't distinguish between fire and its heat, you can't distinguish between the cognitive 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 Jamyang Kinsay Rinpoche, Dushan Rinpoche's guru, has said that So, thinking that through the conventional, through the practice of the conventional meditation, pardon me, the conventional refuge, one can't, one won't obtain the desired results.

[51:30]

Even if one recites, even if one practices it ten 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, that even ten million recitations of the refuge won't achieve the desired result. Therefore, in the ultimate refuge, one realizes that it is the implicit cognitive nature of one's own mind which one seeks refuge, and that this non-duality, In this realization of their non-duality, there is no clinging to concepts of refuge or refuge-seeker, whatsoever.

[52:43]

That's all. That's all. Remember Sun Tzu, look at Sun Tzu. Sun Tzu is Tung Chee. Sun Tzu is Tung Pan Doi. Remember Sun Tzu. Sun Tzu is Tung Chee. You can't do it. [...] You don't have to worry about it.

[54:09]

You don't have to worry about it. You don't have to worry about it. You don't have to worry about it. You can't do [...] it. I said, if you don't have money, you don't have to go to the temple. You don't have to go to the temple. You don't have to go to the temple. You don't have to go to the temple.

[55:10]

You don't have to go to the temple. [...] You don't have 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. This is called the combined refuge and bodhicitta prayer.

[56:14]

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, Sangye Chert and Sokye Choknala, Jangchukparu Dattatepsuchi, in the Enlightened One, His Teachings and Exalted Assembly, I take refuge into enlightenment as well. These two lines constitute the taking of refuge. The remaining two lines constitute the awakening of the resolve to win enlightenment.

[57:26]

In other words, the Bodhisattva's resolve or Bodhisattva's thought. The Bodhicitta, as we have mentioned earlier, has two aspects, or two forms. The aspiration to be enlightened 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, one undertakes steps to bring about that desired result.

[58:32]

striving for, in directing one's efforts towards enlightenment, one has first to formulate a conscious resolve or determination to achieve that exalted goal. All that follows thereafter are efforts to bring one to the accomplishment or 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. Prabhupāda Jaya recommends that you recite it often, all the time, whenever, wherever.

[59:42]

We'll recite it together with him. śrī-kṛṣṇa-saṅgī-jītaṁ, saṅgī-jītaṁ govānda-bhārā jāyate jītaṁ dhāke lāṁsāṁ, lāṁsā lāṁ jāyate SREN GYEN THAM GYI GYI DRIN DRO SONG GYI GYI KHO KHONG THOB PAR BYA THI PHYI DRO LHA GYI LHANG SANG MO YANG SO LHANG WANG GYI DRO SREN GYEN THAM GYI GYI DRIN DRO SONG GYI GYI KHO KHONG THOB PAR BYA THI PHYI DRO LHA GYI LHANG SANG MO YANG SO LHANG WANG GYI DRO SREN GYEN THAM GYI GYI DRIN DRO SONG GYI GYI KHO KHONG THOB PAR BYA THI PHYI DRO LHA GYI LHANG SANG MO YANG SO LHANG WANG GYI DRO SREN GYEN THAM GYI GYI DRIN DRO SONG GY ye chit sung ye kun gye wang, sam yin nam gyur nyam tso wang wang ye Naagir Kanyang Seng Kying Tsang Gyi Dön Dön Dhamme Dön [...]

[60:49]

Sangye chö dan tsö kye chö na la, chö chö par chö dan ne kya tsö kyi. Da kyi chön tsö kyi we se na kyi, do la pym chö sangye chö bay shoy. Sangye chö dan tsö kye chö na la, chö chö par chö dan ne kya tsö kyi. Da kyi chön tsö kyi we se na kyi, do la pym chö sangye chö bay shoy. SANGYE CHHARA TSOGYE CHO NA LA TSOGYE BHARTO DA NE KYA TSOGYE GYEN SOGYE VESANA GYEN DO LA PHEN TSUR SANGYE NDO BA SHOK SANGYE CHHARA TSOGYE CHHARA TSOGYE BHARTO DA NE KYA TSOGYE GYEN SOGYE VESANA KOLA PENDRU SANGYE DURBHAI SHOK, SANGYE CHODAN SOGYE CHODANA, THONGCHO BARDU DANE GYATSO CHU, THAGRI CHEN SOGYI VESANA, KOLA PENDRU SANGYE DURBHAI SHOK, SANGYE CHODAN SOGYE CHODANA, THONGCHO BARDU DANE GYATSO CHU,

[62:10]

Thank you. Thank you. In the name of the Father, the Son, and the Holy Spirit, amen. So, I'm going to read it to you. Chaitanya Mahaprabhu said, if you want to go to the other side of the river, you have to go to the other side of the river.

[63:48]

If you want to go to the other side of the river, you have to go to the other side of the river. That is. [...] Kappa Gyan Sotapala, Cho Nyi Tsogpo Toki. Then it gets La, Lo, Ma, Dza, Ma, Nwa, Rituko, Sunchi, Kendra, Zetsor, Yodana. Kondika Sankartari, Sankrodhi.

[64:49]

Then it Sunchi, Rong Rong, Rong Rong, La, La, La, Ma, La, Ma, [...] Well, come on, Jim. Yeah, you can't do that. Thank you. [...] In our second session we will be concerning ourselves with the instructions for practice of the hundred-syllable mantra.

[66:19]

This mantra, is to be recited in its original Sanskrit form. Most of the utterances of the Buddha, at least from Mahayana's part, 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 them, understand doctrines.

[67:32]

So that though among humans he discoursed in Indian, in the Indian language, he also expounded the teachings, his teachings of enlightenment in the language of the, of animals, ghosts, gods and other beings. When 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, it was a

[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, 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. Also, 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 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 hundred-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 are some differences in the pronunciation.

[71:02]

Although the mantra itself remains Sanskrit, it is pronounced according to the rules of 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 will be giving us. I would urge you to try to repeat the sounds according to Rinpoche's own Tibetan pronunciation. Mata-pyo-ni-yina. Ti-ma-la-gyo-do. Yon-do. Don-la-so-pa. Ho-ben-ko-ho-ma-la-la-un-de. Ti-ni-ti-la-ma-gen-ma-nong-so-ng-gyo-la-tong-bo. Ho-ben-korong-ke-song-tong-bo-ten-de. Ho-do-nong-ti-ni-ka-li-nyon-go-do. Ti-ni-yon-fi-la-sa-shi-e-de.

[72:03]

Ti-ni-ho-ben-ko-ti-la-so-pa-nong-de. Ti-ni-ke-song-ta-yu-zi-ho-ben-ti-tong-bo-de. Traditionally, mantras 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.

[73:07]

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. So, first of all, Rinpoche will recite the mantra, the 100-syllable mantra, three times and we will It should be plenty, one for each.

[74:08]

Has everyone a copy? How many did you publish? 40. Alright, I think we're ready. Sankhya chodam. Sankhya chodam. Sankhya pardha dharmachasra [...] chodam.

[76:05]

Sankhya pardha dharmachasra chodam. Sankhya pardha dharmachasra chodam. Sankhya Sik-tom, kira-ya, kuru-hung, ha-ha, ha-ho, bang-ga-wing, sar-wa-ta-tang-ga-ta, be-dar-ma-mi-yam-mun-tsa, be-dar-ba-wa, ma-wa-sa-ma-ya, sa-to-a-hung, pe-hung, pe-yu-hin-chi-go-yu, sa-to-a-ta-ki-ni-ka-dha-po-ri, kong-ja-nan-ri-ki-ri. om beja sato samaya manapalaya beja sato jivino patita dhardo mebhava suto khuyo mebhava anrodho mebhava suto khuyo mebhava sarva-siddhun mepari itsa sarva-karma-sutya meti om kira ya kuru om aha aha om bhanga ven sarva-tatham gata bejar mami munca bejar bhava bhava samaya sato aha om benjar sato samaya, anapalaya, benjar sako ewenoka titha, ndardo mebawa, suto kuyo mebawa, anurodo mebawa, suto kuyo mebawa, sarva sikdum mepari, sa sarvakama suja me, sikdum kira ya, kuru hung, ha ha, ha ha, ho, banga meen, sawa tatangata, benjar mame munca, benjar bawa, mawa samaya, sato ah, hung, kek,

[77:24]

om bejar sato samaya, vana palaya, bejar sato tevi nobha, itha durudru mebha, sukhoi mebha, anurodho mebha, sukhoi mebha, savar siddhu mepra itha sarvaka ma suta me, siddham kshiri ya, kurum hum, ha ha, ha ha, oh, manga vim, sarva tatham gata, bejar mame maja, bejar bhava, maha samaya, sato ah, om bejar sato samaya, vana palaya, bejar sato tevi nobha, itha durudru mebha, sukhoi mebha, anurodho mebha, sukhoi mebha, Sarva-siddhaṁ me parīcchā sarva-kamma-sutaṁ me tittaṁ kīrayā kuruṁ ha-ha ha-ha ko bhāṅgāi sarva-taṭṭhāṅgādā me jara-māmī-madhā me jara-bhāvā mā samāyā sato āhuṁ pe tāntala supok chāyō siddhi. Supok chāyō siddhi. Supok chāyō siddhi. Sookyo yo me. [...]

[78:26]

Sookyo yo me. [...] Sook Yes? You know, my you support child support. You don't know. I [...] don't know.

[79:26]

I don't know. [...] A few words about the pronunciation of certain of these syllables. As you notice, the pronunciation somewhat differs to the regular Sanskrit pronunciation. Perhaps you have also seen other reductions of the 100-syllable mantra.

[80:31]

All of these are correct. A few... You may have heard differences also in the pronunciation of certainly these words. For example, where we have in the third line, suto koyo ebawa. The koyo is the Tibetan pronunciation of the cerebral Sanskrit letter S-H. This is according to the grammar of Sakyabhadra. It should be pronounced in Tibetan as koyo. You may have heard other Tibetan pronunciations as sutokkyo or other. Sutokkyo and many other variations. But according to the Sakyapa tradition.

[81:34]

These Sanskrit cerebrals are to be given the sound of ka, so that the correct pronunciation would be su-to-ko-yo and su-po-ko-yo in the third and fourth lines. Finally, in the last line, you have the three final syllables, a-hu-te. You may have seen it the mantra concludes with a single syllable, A. That is also quite correct. For our purposes, we will use the traditional conclusion with three syllables. Finally, in the middle of the mantra, we have the five syllables, ha-ha, ha-ha, ho. These syllables represent the five transcendent wisdoms, and all five must be distinctly pronounced.

[82:55]

One should not mispronounce them 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. Now we will join Rinpoche in the recitation of this mantra. All right, now we will join Rinpoche in the recitation. All right. Sanveja sato samaya.

[84:09]

Sanveja sato samaya. [...] I didn't hear you. So what just so what we get all of you know some didn't get that and she is the smallest

[85:11]

Now, before we enter into the actual meditation and recitation of the mantra, you need to know the visualization of the Vajrasattva meditation. 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. Ha! Sangye Gyurwa Sogye Gyurwa Lha Sangye Bhajra Dhamme Gyurwa [...]

[86:59]

Ahem. I don't know. [...]

[88:30]

I don't. So, I'm going to show you how to do it. I don't

[89:46]

And the second one. the heart and to the spirit.

[91:10]

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