Okay. Okay. Oh, I see. All right. The translators of this particular text have sort of shuffled the order a bit that the departure of the deity on page three. Put a question mark by that, we'll clarify it, we'll check some text and get it clear. Where it says departure of the deity on page 3, from there down through saviour is from all poverty, that is in question.

[01:08]

We want to make sure that that is proper at this time. Okay. Let's go on. It is correct that after reciting the mantra, you recite. You say, O blessed one, please bestow the ordinary and extraordinary attainments on all living beings and myself. Chodan Jumar. He said that we should let the human beings eat first. Let the human beings eat first. Is he saying that we should not give him money? Don't give him money. Give me money. You give me money. I don't want anything. He said that he understood. I don't know what to say. [...] According to the standard text that she's using, we

[02:16]

will tentatively omit everything that from departure the Deity done through saviors from all poverty. That whole section. And we'll give you the final word on that this afternoon. All right, you've got that. This section, you don't practice. Then you say, you do keep this prayer, O Blessed One. Then where it says, didn't recite the hundred-syllable mantra, omit all of that to the bottom of the page. Omit, omit means leave out. Then the top of page four, where it says, utter the mantra, Those top three lines, omit all of these. Yes, exactly, omit all of the bottom of page three, top of page four, and then go proceed to meditation beyond thought, together with the lotus and moon disc.

[03:57]

That you keep. That is where you go to. That's right. You start that, together with the lotus and moon disc, one's body now dissolves. This means you visualize that the lotus and moon disc from which you're seated dissolve into light and are absorbed upward into your body. The Blessed One used to bestow the ordinariness to ordinary cities and all living beings. Exactly. Yes. After the mantra, top of the page, you do the mantra, then skip down to the prayer that she just recited of Blessed One. That's all you need on page three. All right? Then go to the top of page four, where it begins, meditation beyond thought. Do that practice. That is, you visualize that everything, the lotus and moon upon which you're seated, dissolve into a lighter absorbed effort into your body, then from the crown of your head downward to the region of your heart.

[05:06]

And so as you feed upward to the region of your heart, your body dissolves into light and you're absorbed into the mantra of rosary within your heart. All these syllables. Tare tu tare tu risvaha. Now they too dissolve into light and you're absorbed into the central letter TANG. This one here. Draw your attention to this. Now, from the bottom upward it begins to fade into light. This dissolves into light and is absorbed into this part. This dissolves upward into this part. This dissolves upward into this part. This dissolves into this. This into this. And then you get to the nada. This is the nada, that little filament at the top. And that just tapers away into nothingness. And so finally it just vanishes like a rainbow. Suddenly vanishes into vanishes into space until you are in a meditation upon nada. And then at that point you enter into a Mahamudra meditation.

[06:08]

A state of meditation that is free from all thoughts, all conceptualizations, all objects. Don't grasp at anything, even meditation. Just allow the mind to remain in its own true nature, remain in this meditation of emptiness for some time. As long as you can say one minute, five minutes, ten minutes, you know. You know your own limits as you meditate your own emptiness. And then, you've been a young girl this life, but you're in Israel. Then, when you're ready to leave that state of meditation, you visualize that suddenly you reappear. Just suddenly, like by surprise, you suddenly reappear as Tara. You don't have to do it premeditatedly or step by step. Just like you're looking at a lake and then suddenly a fish leaps out of the surface of the water and disappears again. Something that quick.

[07:18]

you're there all of a sudden. All right, that's Tara. And you keep that form as you go about your daily activities, so that as you go to work and whatever, you think that all forms that you see, including your own, are the form of Tara. You visualize everything as Tara, so that you're interacting with Tara, with everybody you meet. All right, and that too you must do without any attachment even to the concept of Tara or Tarahui for yourself or others. Okay? So all forms, all appearances, all phenomena are Tara. All sounds that you hear, good, bad or indifference, the sound of her holy mantra on tare tu tare tu ru swa. No matter what the contents are, you just hear the mantra. You identify with the mantra. Whatever thoughts or feelings you have in your mind, these are all manifestations of her transcendent wisdom.

[08:22]

It doesn't matter the contents of your thought. You may be happy, angry, virtuous, non-virtuous, whatever they are, identify them with her transcendent wisdom, which is their true nature. So in this way you learn to identify. your mind becomes weaned from taking things at face value and you get to see not their content but their nature. That is the non-sessional practice of Tara that you carry with you. Then, after you have come out of the emptiness meditation in the form of Tara, you then remember all beings, your vows to benefit them through this meditation. You dedicate and turn over to their happiness and enlightenment. all the merit that you have accumulated through this session of practice. Do this each time. Here is one short verse that is given. Recite that and then add any other prayers of dedicating merit that you may know. These are usually available or will be made available to those who meditate in our group. Okay?

[09:22]

PRADYUMNA ADHEKARA, DEVOTEE 1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42,43,44,44,45,46,47,48,49,50,51,52,53,54,55,56,57,58,59,59,59,60,70,71,72,73,74,74,75,76,77,78,79,79,80,81,82,82,82,82,82,82,82,82,82,82,82,82,82,82,82,82,82,82,82,82,82,82,82,82,82,82,82,82 All right. This afternoon we'll be concerning ourselves with learning the practice of the Four Manila Rite of Tara. That is on page one of your booklet. I know you're going to. We'll see what we can do.

[10:39]

Yes. Now, in the Tibetan text, it is not part of the rite itself, but it's traditional to preface one's session of ritual practice with an invocation of the masters of our spiritual lineage, that is, of those masters who have transmitted this particular rite of Tara down to us. This, unfortunately, has not been translated into English yet. It's here in the Tibetan phonetics. I will try to make this available to you in the near future. But for today's purposes, Jetsen Kusala will recite a prayer to the Lamas of her tradition, and that will stand for our practice or indication to the gurus of this tradition. Chanting... Chanting...

[12:14]

RINPOCHE READS DALAI LAMA'S PHRASE In the name of the Father, and of the Son, and of the Holy Spirit, I offer my prayers.

[14:02]

May the Holy Spirit be with you. [...] So, I'm going to tell you a story that happened to me when I was young. When I was young, I went to school. [...] He can not move his head. He can not stand up. He can not move his head. He can not stand up. He can not move his head. He can not move his head.

[15:03]

He can not move his head. [...] In the olden days, there was a machine that was used to make clothes. It was used to make clothes for women and children. It was a very good machine. It was used to make clothes for women. The mudras or hand gestures that were taught to you this morning and which will be repeated in this ritual of Green Tara, of course, are special features of Vajrayana Buddhism.

[16:24]

Those of you who attended Jetsen Krijala's seminar last autumn on the Vajrayana vows will recall that it is expressly prohibited for a Vajrayanist to to demonstrate, to show or perform these mudras inappropriately. There are only three times and three situations where you should ever use these mudras. One is when you are doing your own daily, your own regular practice. It's part of your own personal meditation. Or two, during the course of a ritual, such as the one we will be performing together this afternoon. or three, in order to teach a fellow Vajrayanist, the mudras, that is, someone that is your own Vajra brother or sister, that is, a person who has received the same initiation from you in the same mandala, that is, all of you who got the initiation

[17:35]

together yesterday of Green Tara are now Vajra brothers and sisters, so it is alright if one of you knows the mudras and you are trying to teach these mudras that you know to another one who has received those initiations. Then only, in these three instances only, is it proper to communicate or to use these mudras. If in other instances, if you show them to people who are not qualified to see them, who are not Buddhists, or even if they are Buddhists, they are not Vajrayanists, or have not had that particular initiation, or are not your Vajra brothers or sisters, then it is wrong to to show them the mudras. Worse than that, it is a violation. It is breaking one of your fourteen Vajrayana vows. It is the cause of Vajrayana downfall. It has very serious consequences.

[18:38]

Therefore, it may seem like a minor thing. It may, for the sake of entertainment, you might want to, you might want to entertain someone by showing them what Vajrayana Buddhist, what mudras or gestures Vajrayana Buddhist practice. You may succeed in entertaining them, but you will also succeed in breaking your vows and and bringing down upon yourself the consequences. So, therefore, just a word of caution as we rehearse these mudras, etc., keep in mind that they are secret mantra, these are secret mantra features. It is a serious matter to take them lightly. Q. Yes.

[19:40]

A. Yes. Q. Yes. This is the intention of the forest. [...] are the gingoters in the Dorma Sita.

[20:40]

I don't know how to say it in Tibetan. I don't know how to say it in Tibetan. Yes. Yes. You can do it. You can do it. Yeah, that's fine.

[22:04]

Okay. Very good. All right. Very good. Thank you. All right, now let's talk about the right, the Purmandala right of Tara. There is a right way to perform this right. Write it down. First of all, you must have either a statue of Green Tara, or a thangka, or a picture, at least.

[23:23]

as the basis or the object of your offerings. Because this is a, as we said, this is a Kriya Tantra practice, this ritual is a Kriya Tantra practice and it requires external offerings. The instructions for the preparation of the altar are as follows. You should set up the altar before an image of Queen Tara in a well-cleaned room and on this altar you should place four mandalas. Now, Vicky, I'll ask you to stand and point out to the different objects as we describe them so that people can locate them.

[24:33]

You'll want to come forward and study this mandala, because there must be an altar of offerings. On the first row, that is the one closest to the picture, you have four large black plates representing the four mandalas. In the center of each are the mounds of rice, that represent the offering of the universe. Now, the first of these mandalas, the one to the extreme right, yes, is the mandala that is offered to the gurus, that is, to one's own root guru and the gurus of one's spiritual lineage, whereas the remaining three are offered directly to Tara herself. What do you do when you go to the bank?

[25:35]

I don't go to the bank. I don't go to the bank. You don't go to the bank. I [...] don't go to the bank. Then in the second row, we have four tormas, that is food offerings, here represented by the apples and oranges. These can be either real tormas or food offerings, that is what a torma is. What's a real torma? What's that? You mean real tormas? A torma is, you know, you've seen these stylized so-called Well, taurmas, offering cakes, they look like what? They're conical, yeah, and they can be very elaborate and so forth, but it really is naivedya, which is, just means food offering. Now, these are, the first of these is offered, the first to the right is the kamba, the taurma kamba, is offered to the gurus,

[26:45]

That includes the Gurus, is that right? Sangetan Mare, Lama Rāma. Okay, yeah, it's offered to the Gurus, yes. The second one is offered to the... is offered to Tara. That's represented by the green apple. The third is offered to the... is offered to the protectors of the Dharma, that is, Mahakala, etc. And the last one is offered to the local deities. Oh yes, it also is offering, it also includes a general offering to all the living beings, a gift to all the living beings in the six realms.

[27:55]

So it is to local deities and all living beings it is. Who are the local deities? Mayor Bradley. Okay, we have to keep on the right side. Okay. All right, now. Okay. Um. I think you can use your microphone. All right. Then, in front of that, you place the offerings, the offerings, at least the five sense, the offering of the five sense objects, that is the, what is it? Yes, the lamps for the eyes, incense for the nose, what else?

[29:01]

Guna masha. Yeah, oh, what else? Cheyam. Cheyam. All right, here we've got seven, at least five of these, starting from the right. Just as the list says, there is drinking water, the next one is bathing water, the third one is flowers, the fourth one should be incense, the fifth one should be lights, The sixth one should be perfume, the seventh one should be food, and the eighth one should be music. We don't have music. No, no. The music is in Disha Nandi, there are many Narayanas. If the music is also there, it's Rama Yoga. The seventh, eighth one, the music is in the bell that she has here. You can have that in front of you or sometimes you can place little symbols, such as symbols of music. Yes. Yes, that's all right.

[30:03]

Or you can put a cassette. Okay. Now, and then before that we have... What did you say? Now, to the far right you will see a bowl of fruits and biscuits and so forth, and to the front you'll see silver bowls and white bowls filled with water and so forth. All of these are just additional offerings. According to your own means, you should You should be, how do you say, without any stinginess. You should make very fine offerings of the best things, as much as you can afford to do.

[31:10]

If you're poor and you haven't a lot, then you do the best you can. But you cleanse everything. Everything should be very clean. And if you can, whatever you can, whatever is the best that you can do in the way of offerings you should do, if you can afford thousands of lights and thousands, you know, great amounts of food offerings, whatever, then you should offer it. And then, let's see, is there anything else? Let's see, you pointed out. Then underneath the table is an oxygen mask. You can show them that in case of emergency or flying over water. Is that right? You said at least the five, you know, like up here, JMR. Yes, at least the five. But is it possible, you know, why not do all eight?

[32:13]

Yes, that's right. Okay. The point is that you do the best you can, and everything should be clean, it should be very... you should be very particular about the details. Here, externals are important. All right? That's it. You do look like a Goddess. You do look like a Goddess. And in front of you, the performer of the ritual should be a container with rice grains in it, in this white bowl. And then you can keep your bhajra, your bell, or your other musical instruments that are needed in the ritual, whatever instruments you need, and your peja. These are all the external rituals that you need.

[33:24]

Yes. So then, seated before this altar, facing the image of Tara, you should be seated on a comfortable cushion in the correct posture of meditation. Remember the seven points on correct posture. Before you're seated, you should also at least wash your hands, rinse your mouth, or if you have time, take a shower, get really clean, dress cleanly, and be very proper before undertaking to perform this ritual. And then seat yourself comfortably facing that image of Tara while performing this ritual, which we will now perform. I don't know. I don't know. I don't know. Then the first one is Sangha.

[34:42]

Sangha? Sangha. [...] All right. All right, we're in page one in Purification of the Offering. You can read the notes just above that. She's been describing the the altar which is placed up here before us. All right, now you begin, after you have purified the surroundings, now you have to purify the offering itself, these objects that are the tormas and so forth that you have placed only as an offering to the Goddess.

[35:44]

This is expressed by the recitation of the two mantras of purification. The first of these, OM AMRIDDHA HUNG TAD SVAHA. This effects the cleansing, the cleansing of the objects, the cleansing of the offering. The second mantra, OM SVABHAVA SHUDDHAHA. sarva-dharmaha phobhava-suddho ham, is the purification, represents purification of these offerings through emptiness. The first mantra means something like, well, It doesn't mean much. Amrita means ambrosia or elixir of immortality. So you're really saying, om elixir of immortality, hum pet, so be it.

[36:46]

And the second mantra means, again, om, all dharmas, all phenomena, let's do it this way, all things are pure by their nature and I too by nature am pure. So you recite these two mantras to purify the offerings that you have arranged before you. Leluth? Yes, sir. In the past, when I was young, I used to make offerings to the gods. I used to make offerings to the gods. I used to make offerings to the gods. All right.

[38:08]

Now out of the state of emptiness, You purified everything through emptiness by this recitation of the second mantra, right? Now, out of the state of emptiness, you should visualize that there rises before you the syllable Aum. [...] All right, you can visualize that there arises before you the white syllable OM. It doesn't say white in the text. It could be another color, but generally for purification the colors are white.

[39:40]

So we can say that probably it is a white colored OM. And you visualize this letter. Remember, it has the form, the shape of the letter Aum, but its substance is that of light. It is not solid. And it undergoes a transformation and reappears into countless huge vessels. That is, if you can think of like vases and other containers, filling the sky. And these are all fashioned of precious jewels, precious metals, gold, silver and the like and adorned in very elaborate ways. And they are huge. You can, according to your own imagination, think of them as big as this room or as big as Los Angeles, big as the country, big as the whole world, big as the universe. I mean, the sky is the limit to your imagination.

[40:43]

They are big, okay? And in each one of these vessels, you should visualize in its center the syllable OM. And this dissolves into light and reappears in the form of countless offerings. These offerings are such as the offerings you have made here, the eight kinds of offerings. And they are all very wonderful offerings, like the kinds that the gods might make through their miraculous powers. And they are all extremely pure, pristine and inexhaustible. There's just no end to them. This is the visualized offering that you are making. So you can just imagine space being filled with these wonderful pure offerings that you are presenting to the Goddess.

[41:43]

Alright? And now, the next step is to bless those offerings that you are making. This is done by reciting the following mantras at the bottom of page one. while performing the appropriate mudras. These mudras are the same that we taught you this morning. So this we will do. He said, my guru, he's coming to make him look indignant and luscious.

[42:45]

Okay. Alright, now it's just in Kyrgyz, it says that they chew... She will, in this way, she will explain each section as we approach it, and then she wants us all to practice it. We'll read it together and do it, and then we'll take up a new section. She'll explain it, then we'll practice that. In this way, everything will become clear to us. And if you have any questions, please make a note and she'll... clarify them at the end of the practice. All right let's start then with the purification of the offering. Now usually in the in rites and rituals you'll have one person who will lead the who will lead the chants. So usually they lead off with the first three syllables and then everyone joins in. So you should listen to your chant master, your presenter, and follow their lead.

[44:06]

For today's purpose, since you can all see me, I will lead in the chanting of these things. So usually it works out that at each paragraph, You always wait one or two beats, let the first three syllables be pronounced or the first three words be pronounced, then you join in. That's true for each paragraph or each verse. All right? So let's start with the mantras for purification of the offering. Okay, we'll do it slowly. Om Amrita Kunte Swaha Om Swabhava Suddhaha Sarva Dharmaha Swabhava Suddho Hama Out of the state of emptiness arises the syllable Aum, from which by attractive water vessels fashioned of jewels. Within each, the syllable Aum dissolves and is transformed into offerings made of divine substances.

[45:13]

Pure and infinite, they fill the sky." And now we do the mudras while reciting the mantras for... Blessing these offerings we have placed before us and you can follow Jyotish and Krishna's lead and do the mutus. Alright? Om Bajra Gama. [...] And now we recite the mantra for blessing the altar as a whole. We have to recite this three times and here you will... She will show you how to do this.

[46:14]

Okay. Okay. All right. If you are using, it's all right to use either a bell or these small hand symbols. If you have a bell, use the bell in the way that she is showing you. Otherwise, use these symbols. And this, so that while we are reciting together this mantra, Mata, Blessingly Altered, we'll do this three times and you can make a note. of how she does, okay? Okay, thank you. Okay, thank you. All right. All right. Alright, the point then is that if you're using these hands and this... Alright, you should hold them in this manner, pointed outwards, like that, like that.

[47:42]

If you hold them in this way with both hands, in both fists, it will mute the sound, so it's not the right way to hold them, so don't do it. And then the point of Samhita is that while you're reciting this mantra, that at the beginning You sound the cymbals and just as the sound is about to fade from that, then you strike them together again and then keep this up until you have completed the three recitations and then when you have completed the final recitation and you have completed the mantra for the last time, then you I strike them together three times and then put them aside, okay? That's the idea. So we'll recite this together. Since it's a new, these are all in Sanskrit, we will do them slowly. You can follow my lead in this, all right? and you handle the cymbals.

[49:00]

And if you're using Vajra's bell instead, in your right hand you should put the Vajra to your heart just as she is doing, and in your left hand hold the bell as she is doing, and then ring the bell as she is doing. All right? Okay, let's read it together slowly so that you can get used to the sounds. Om Vajradamaranita Praranita Sampraranita Sarva Buddha Siddha Pratality Pragyaparamita Nadha Svabhave Vajradharma Pradaya Sankhya Jnani Hum Hum Hum Ho Ho Ho Akhamsvaha om vajra-dharma-pranita-pranita-sampra-pranita sarva-buddha-ksetra-pradalite prajna-paramita-nadah-svabhave vajra-dharma-pradaya-manto-sinih om [...] ah [...]

[50:02]

Oṁ vāsva-dharma-rāṇītā, prarāṇītā, samvara-rāṇītā, sarva-buddha-viṣetra, prasālite, prajñāpāraṇītā, nādha-svabhāve, vāsva-dharma-pritāya, santoṣiṁ, hoṁ, hoṁ, hoṁ, ho, ho, ho, akhāsvāha, All right, thank you. There's one misspelling here, one typo. In the second line, you have Sarva-Buddha-Kshetra, then Prachalite. There is a K. It should be R. Prachalite. Yes. And now we come to the preliminary practice. You recall in our practice of the meditation of Green Thai this morning we had a

[51:14]

The preliminaries consisted of the refuge and the great resolve and the four infinities. Here we have only the refuge and the great resolve. The practice is the same. You visualize in the sky before you the tree of life, whatever it is, the wish-fulfilling tree. Atop that is a lotus upon which rests the moon. Atop that is your own guru, that is Jetsun Kusala, in the form of Amitabha. Is that right? surrounded by countless Buddhas and Bodhisattvas, and in their presence you recite three times this prayer, the same one that was written by Pandit Atisha, which consists of taking refuge and awakening the resolve, awakening the Bodhisattva's vow to attain enlightenment for the sake of all beings through the perfection of the six perfections, giving and the rest. You recall it's just the same as this morning. You recite this three times.

[52:34]

And then after you have recited this Then after you have recited this verse three times, visualize that the guru, that the refuge, the tree, the lotuses, everything, dissolve into light and are absorbed into you, into your forehead, I guess. It doesn't say where it is. Crown of your head, forehead or just into your being. Alright, so that is the refuge practice. Alright, let's recite this together three times. Follow my lead. In the enlightened one, his teaching and exalted assembly, we take refuge in the enlightened one.

[53:40]

Through the merits of killing and the other perfections, may we attain Buddhahood for the sake of all beings. In the enlightened one, his teaching and exalted assembly, we take refuge in the enlightened one. Through the merit of your living and other protractions, may we attain Buddhahood for the sake of all beings. May we be enlightened by this teaching and our thoughts distill it. May we take refuge in the enlightenment of this world. Through the merit of your living and other protractions, may we attain Buddhahood for the sake of all beings. How does that happen, that? Yangjia, coming in and researching again. I don't know if it's true or not, but I don't know if it's true or not. I have a question for you. I have a question for you. As of the, as of November 20, Rangi, the, uh, the Mooli Township, the...

[55:03]

All right. Now that completes the preliminary practice. You notice that we have these divided into Roman numeral sections. Preliminaries begin at the top of page one. and go through the middle of page two. Now we enter into the second stage of practice, which is the real, the actual meditation, or the actual rite. This consists of the first mandala offering. Remember there are four mandalas. We're going to offer each one of those in turn. The first mandala offering is made to the preceptors, the Buddhas and Bodhisattvas. Okay? It is practiced in this way. You visualize and recite, rays of light shine forth from my heart to invoke precepts, Buddhas and Bodhisattvas. And in italics you have here the description of the visualization that should accompany this. Visualize that blue light shine forth from the hong within your heart to fill and purify your being.

[56:28]

A single ray of light shines forth from Your right nostril to summon all the Buddhas and Bodhisattvas who appear suddenly before You like a flash of lightning. recite this mantra while performing the mudra of adamantine convocation. In doing this ritual, you do not visualize yourself in the form of the goddess Tara. You keep your ordinary, your present self-image. In the meditation, you do become Tara. This is the ritual. So that's clear. But it says that the Buddhas and Bodhisattvas appear suddenly before you like a flash of lightning. This alludes to the thought that the Buddhas are present everywhere and are always with us. It is simply because of our own obscurations and karmic delusions that we do not perceive them. So that it is just as if a light were suddenly turned on in our minds that now we can see that they are suddenly there.

[57:33]

whereas before we could not see. All right? Yes? Does the ray of light come up from the heart to the nostril? Well, it fills the whole being. It's just like light that is filling your entire being, purifying it, and then one ray of light This gate shines forth from your nostril, okay? And you can just visualize the blue light shining out through space and invoking all of the Buddhas and Bodhisattvas. And then you visualize that they are suddenly there as you recite this mantra and perform the mudra of convocation. You remember this from this morning? Okay, kon sādhā, kon me kīmiṁ sādhucidus, kon tāṁ chokyate. Excuse me. You were not here this morning. Have you ever had a Vajrayana initiation before? Nothing? Never? Have you had the generosity initiation or anything?

[58:52]

Nothing. Then, yeah, with this particular mudra of convocation that we learned this morning. All right. What am I going to do when I run out of juice? Is this some backup?

[59:53]

Water. Yes. Left, snap your fingers. Yes. And at that point, you think, as you say that and perform the mudra, you think, suddenly the Buddha is there, just like a flash of lightning. And now you see. Yes. I don't know. [...] I don't know Woman 2 speaking in Tibetan.

[61:17]

So, now we're going to start practicing. Starting with, you read the one sentence that begins, Rays of Light shine forth. You read that and accommodate by the visualization that's indicated. You don't read aloud, you don't chant the talents, okay? Then we'll do the mudra and the, the mudra, the mantra of convocation and the visualization that accompanies. Then we will recite these following five verses of salutation to the preceptors, the Buddhas, to the dharmas, the sangha, and to all beings who are worthy of salutation, that is, to all those who merit our reverence. So this is, we'll recite this together. Follow my lead, okay? Give me about three syllables into each verse and then join in chanting. Okay? Let's start with rays of light and then do the mudra and the mantra.

[62:48]

Let's go. Rays of light shine forth from my heart to invoke the preceptors, Buddhas and Bodhisattvas. Om Vajrasamaja. Salutations to the preceptors in whose forms all Buddhas are one, who are the quintessence of Vajradhara and of the three jewels, the crown. Salutations to the Tathagatas, our guardians of compassion great, our guides endowed with whose very presence is the field of an ocean of merit and virtue. Salutations to the Dharma that is the cause through purity of freedom from desire, that rescues through virtue from unhappy realms, that alone is the ultimate peace. Salutations, too, to this Sangha, who, with liberation, path upon path, who, in pure discipline, swell and own the virtues of the holy field.

[63:54]

Salutations to all who merit salutation. In every way, in my estate, I salute them with as many bodies as there are atoms in all guru-fields. Śrīla Prabhupāda said, ātmā, ātmā, ātmā, ātmā. All right. Now after you have invited the Buddhas and Bodhisattvas... One thing you must have also for your personal instruments apart from the altar is a mandala.

[65:35]

One mandala that you use for presenting the mandala while reciting this prayer. And this is represented by this plate filled with rice. But really, you need it. We need and should have a separate mandala plate for making the presentations. And this is as you present the mandala offering, you recite together. We will recite together three times the following verses. while performing the appropriate mudra of offering the mandala. For the Sākya tradition, it is this. This stage in Rinpoche is taught as it is. This means all that encompasses space, meaning the whole of the universe. Now there is, as Rinpoche pointed out, there is another version of the mandala offering representing Sumeru and the four continents. This one is very popular among Western disciples of Tibetans, but unfortunately it's not a bona fide mudra.

[66:40]

by the bona fide mudra and when the psychic tradition uses it, this being, how do you say it? It becomes your own being. I guess. It becomes your own being. Yeah. It's like a jewel that encompasses all of the space of the universe. So... When you make the mandala offering, you don't put your hands flat like this. This is kind of an indication of deprivation. It indicates that you have nothing to offer and nothing to gain. And that's true at all other times when doing prostrations, you don't hold the palms clasped tightly together, but sort of cut in this way.

[67:55]

That is, whenever you have to perform service, like saluting or performing prostrations or mandala offerings, you're slightly cut. Class. Yeah, in this way. Not tightly. OK? All right. So now we recite together two forms of the mandala prayer. The long one we recited the other day when we were requesting the wang, the green tarot wang. You know, it goes on through. There's the various jewels. And here's the four countries. Excuse me? He said, do you want to sit with me? Do [...] you want to sit with me?

[68:57]

There are three versions of the mandala prayer. The long one that we recited yesterday, you recall, it lists out the four, you know, in the middle is the Aksasmundi, the universal mountain, the four continents, et cetera, the moon, the sun, the stars, the various kinds of rambhacetas, you know, the precious force, everything. Do you recall that when we recited? That is the long version that is recited by all the four orders. It was composed by the seventh patriarch of Sakya, Chögyam-papa. Then there is a shorter, a middle-length version composed by Sapan, the sixth patriarch of Sakya. There is, and then there is the very short, the abbreviated form, which we are using here in the interest of time. It consists of two verses. and refers to this universe.

[70:09]

This is the ground anointed by scented waters, bestrewed with flowers and beautified by Sumeru, four continents, the sun and moon. By directing this offering to the realm of the Buddhas, may I place all beings in their pure lands." mantra, guru-tri-ratnamandala-pujya-megha-samudra-svarna-svarna-samaye hum. So we'll recite this whole prayer three times. Each time that you have completed the prayer, you unclasp your hands and again form the appropriate mudra. Or if you're offering the rice, you wipe it clean at the completion of one One recitation, wipe it clean and start again at the top. All right. So we'll recite it together. Follow my lead. This is the ground anointed by scented waters, bestrewed with flowers and beautified by Sumeru, four continents, the sun and moon.

[71:14]

By directing this offering to the realm of the Buddhas, may I place all beings in their pure lands." This is the ground anointed by scented waters, bestreamed with flowers and beautified by sun and moon, the four continents, the sun and moon. By directing this offering to the realm of the Buddhas, may I place all beings in their pure lands. Guru-tri-ratna-vandala-pucca-vega-sambuddha-svarana-samayeho. This is the ground anointed by scented waters, bestrewed with flowers, beautified by Sumeru, four continents, the sun and moon. By directing this offering to the realm of the Buddhas, may I place all beings in their pure lands."

[72:15]

So what's up with that? So what's up with that? So after… So after… Thank you. After you have made the offering of the mandala three times, we then recite the following prayer. That is, we request their help. We recite their prayer of… We request the help of the Buddhas and the bodhisattvas.

[73:42]

who are equipped with great wisdom, compassion and power, and because of their love for beings we invoke their help on our behalf, that all obstacles and adversities hindrances to the accomplishment of our own spiritual aims might be removed and that our hopes and aims for the progress on the spiritual path and the attainment of the results, of which results might be fulfilled just according to our wish. So we recite this verse once together and that completes the first mandala offering, the four mandala offerings. So you get the picture then. You invite them. It's just like you invite somebody important to your house, you know, and you set out nice, nice, your best teacups and so forth, make a nice, you offer them some tea and you have nice little snacks or refreshments or provide a nice dinner for them.

[74:48]

And you praise them, you know, just as we are doing. We salute them. We say that they are the hope of the world. We make offerings to them. And then we hit them up for a loan. We ask them for a favor. This is it. Have you ever done that? This is what humans do, isn't it? I mean, somebody important, we try to impress them, win them over to our cause, and then we ask them for something, isn't it? So here is the same thing. We've pleased them by all these offerings and so forth, and then we say, all right, now I need your help. Please help me accomplish my aims and be free from obstacles, OK? It's the same picture. I mean, that's basically what's happening. All right, thank you, please, first offering. All right, now let's do the second offering. We'll just read it together, visualize it as it says, and you know the mudras.

[75:52]

We have to recite that, right? Okay. May the enlightened ones at their time, endowed with power, compassion and wisdom, take heed of Him through their great blood, still all the hurt, disease and obstacles, and help me achieve my aims as I wish. You understand the sense of still, you know, to make still, to pacify. JANA? You have to renew the offerings each time, I mean for each of the mandalas.

[77:22]

Is that right? So you pour a little bit more on the three bowls containing water. Then the same with the rice, where the flour and the... Never mind. It's okay. Descended, that shit. So then you renew the rice in each of those, where there is rice, you put on a few more grains. is that everywhere where it has flowers, incense, everything, is that right? And that stands for like your, instead of... The two in the middle, this means that you are, this stands for the starting all over again, making new mandalas and so forth.

[78:28]

Since it would take a lot of time and a lot of water and a lot of rice to do it all completely afresh, we just add a few new grains to indicate that it's new. Yes, Eileen? Yes, it's usually you have a mixture. Like his? Uh-huh. I don't know what to say. Yes. No, she just mixes pure water, clear, clean water.

[79:35]

Yes, just to help keep them stand up. Everything must be clean. That's the importance in these orders. Yeah, usually you use a mixture of saffron water if you have it. Yeah, instead of regular water. But if you don't have it, use water. These four mandalas are, sort of, represent the These just symbolize our offerings of the universe to Chara, okay? Yeah, if you have very clean plates that are not used for other purposes and are appropriate.

[80:42]

However, these wooden trays are quite cheap that we're using. That's true. But you will need to pour also if you're doing the ritual. OK. All right. That's right. Yeah, well, if you don't have that, that would be ideal. But if you don't have it, then you can use substitutes like a regular clean blade. Or that's not so good. Or if you can get a like something made of other cheaper metals or even wood, but they should be fairly large. I think Ranger made a big point that if they wouldn't, they should be quite large. Or you can even get a stone disk as long as it's sort of shaped like a frisbee. Okay. Now we have the offering of the second crystal.

[81:42]

Yes. Now we commence with the third stage. It's called the second mandala. offering. This one we're going to offer to the second mandala from your right. We offer directly to Tara. First we have to invite her, just as we invited the Buddhists and made the offering. Now we have to invite her to come so we can make offerings to her. This is done by reading aloud the words, beginning rays of light, visualize that, and then again perform the mudra and mantra of convocation, and then speak the words of inviting her, where it says, O lady who rises, this one we recite.

[82:57]

That's our invitation to her to come and be present. And she approaches to us when we perform the mudras and mantras, surrounded by a great retinue, a vast body of celestials, of divine beings, of Buddhas, Bodhisattvas and Dakinis and the like. Okay? And is present in the sky before us. Then we address her, O lady. Okay? Let's do that. Rays of light shine forth from my heart to invoke from Potala in the southern direction Revered Taran, a retinue and a sibling of God's. Om Vajrasamaja. O lady, O lady who rises from Bhotala's excellent land and comes green with syllable. By the light of your syllable, Tama, living beings attain liberation.

[83:59]

Please come with your retinue. And then we perform the welcoming mudra and recite the welcoming mantra. Top of stage four. Om Padma Kamalaye Svam. This means... Here we address the Goddess and ask her to feel at home, just like if somebody comes to your house, you would say, please be seated. So here again, You recite, as you recite this mantra, which means roughly, be seated on the, be seated on the lotus, kamala, lotus.

[85:10]

Padma kamalayi sthvam means to stay. Be seated, please. Please be seated on the lotus. And so then you perform this mantra. How is that? Yeah, just like this. In Indian and in Tibetan. yeah okay so let's do that now we're going to praise her too this is to express our admiration of her that she is really that we think that she is really extraordinary and we want to express our admiration and reverence for her. This is done by reciting once the following verse.

[86:11]

Salutations to Tara, the mother of our saviors from all poverty, at whose two lotus feet are bowed the crowns of gods and demigods. Do you know what the demigods are? Indian mythology, the tree of life, has at its apex the celestials, the gods, the devas, but its roots, the roots of this tree of life, grow in the realm of the asuras, the demigods or semi-gods. They have fantastic powers like the gods but they have limitations and they are very warlike and are constantly struggling against the gods to wrest away from them the delights of heaven, but because they are inferior to the gods they always fail because of their innate negativity.

[87:19]

So this refers to these two classes of beings, the gods and the demigods, meaning these are most powerful of all living beings, two most powerful classes, but even they bow their crowns of their heads to the feet of Tara. Okay? That's the sense of this verse. Lilus, did we recite it? We just did. Okay. All right. And now we're going to Now that we have praised her, we're going to offer her something. We're going to make the same eight offerings to her and also to her retinue. That's why it says in the verses, it says, om ariyatare sa parivara argam puja aham, etc. This means roughly, om, holy Tara, om to holy Tara.

[88:22]

Saparivara, together with her retinue. Saparivara means with your family, with your retinue. Arga means, again, drinking water. Puja means an offering. an offering, aham is just a mantric syllable. So it's roughly, I make offerings of water to holy Tara and her red tulip, etc., etc., etc., all the way down. So remember the appropriate mudras as we perform each of these mantras together, and remember to visualize the offering goddess is coming forth to fill the sky and make these offerings on your behalf. omayatare sapare vārā hārkāṁ tathā om [...] omayatare sapare vārā dhūpe pūjā

[89:25]

Again, we recite the mandala offering three times with our hand-held in the mandala offering mudra. It's clasped like this with the thumbs tucked inward. Okay? Sort of as if you were forming an enclosed space, all of space in your hands. Okay, let's recite this together three times. This is the ground anointed by sun and water. [...] Our time has come to make the ground for Buddhas and place all beings to hear the dance.

[90:31]

Buddha, Mandala, Buddha, Devadatta, Buddha, Samantabhadra, Samādhi. This is the ground anointed by Srimad-Bhagavatam. This is the ground and on it lies the human form. [...]

[91:32]

This is the ground and on it PRABHUPĀDA, RĀDHĀKĀNĀKĀ, [...] All right. So now at this point we recite the hymn to Thay in 21 verses. In the pocket at the end of your book, you'll find the Hymn to Tarantula, and verses will recite that through twice.

[92:43]

OK. Now, in your regular practice, you either do the Tara in twenty-one verses twice or substitute on the top of page five the short verse, which begins on salutations to Tara. However, that's not recommended. That's only if you really press for time. The Himsa-Tara is extremely important and the Tibetan would always recite it. The full prayer. All right. So we'll recite this together twice. Now, I'll draw your attention. These each of these verses, the 21 verses, each one of them is dedicated to one of the 21 manifestations. There are some peaceful, some wrathful, etc. Some of the increasing activity, some of the activity principle, more of the. what, power aspect. So we'll recite this together. Would you, at the beginning and at the conclusion of each, of one recitation, just hit this three times, just to keep us in track.

[94:12]

You can follow my lead. Om salutations to Rīpīrṇu, Lītāna. Salutations to Dāna, to her who is swift and courageous, with eyes as swift as lightning. To her who is praying for the Kauravāla, the Lord of the three worlds, lotus face. Salutations to her whose body is fashioned of a hundred full moons of iron. To her are the glow of the light of constellations of thousands of stars. Salutations to her whose hand is adorned by a golden blue arch of the moon. to her who herself is the arena of living austerity, vigor, peace, patience, and meditation. Salutations to her at the crown night of the Tathāgatas, to her from the Dvara to infinite victory, to her from the sons of the conquerors served that have all perfection and change. Salutations to Her who builds the realms of desire, direction and space, with His syllables Tathāgata and Ananda.

[95:15]

To Her who is speed-tread upon the seven worlds, who is able to summon them all. Salutations to Her who is Śakra, Agni, Brahmā, Vayu, and who is bread-water worshiper. Before Whom sustenance of demons, scandalers, zombies, nirākṣa, Salutations to her who attracts and attacks totally deceiving demons. With her right leg curved and her left outstretched, she tramples and rages before the king. Salutations to her, the great terror, who thoroughly strikes down all demons. To her whose frowning, glorious face is destruction for every foe. fingers in a gesture of showing her greediness, adorn her heart well. To her whose array of her own lights radiates, adorned by the circle of all directions, salutations to her whose bright theatre of joy is enhanced by a garland of lights.

[96:20]

Laughing, laughing outright, the smile of the demons in the world she subdues. Salutations to her who alone has the powers to summon all the hosts of her three protectors, who in the rightful fulfillment declare the law, and banish from all poverty. Salutations to her whose theater is adorned by a crescent moon, whose every to earth dwells in a garland of flames like a fire in a yantra, who, with her right leg curved and her left extended, tells the deceiving hosts of happiness boasts. Salutations to her who runs the earth with her feet, with her foot, with her letter-bone, who equals the seven levels of beings. Salutations to her, the blissful, virtuous, serene one, who indeed is the realm that reminds peace.

[97:25]

Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare, who alone steps free by the formulation of exemplary mantra-mantra. Salutations to her who stamps her feet today to become the nucleus of energy in the form of moon and causes to tremble the three-fold world, mantra-mantra of India. Salutations to her who is standing upon a bright moon that is shaken by the gods as well. of his utterance of Kṛṭṭhārāja's text, all poisons are turned to death. Salutations to Her, the kings and the gods, gods and Kānārāja the king. O shield of joy shining as quartz on that tree that was felled. Salutations to her whose two eyes, the sun and the moon, clear like diffuse, whose darlings of two haras, two charas, sweep away the most horrible plagues.

[98:33]

Salutations to her who arrays reality's three sides to one perfectly, and a power tremendous to lead, who wells the multitude of demons, yaksas, and zombies, who alone deteriorates supreme. This is the praise of the mantra with twenty-one salutations. Om, salutations to the revered holy Tara. Salutations to Tara. Yes, carry on. Agni, lord of the three worlds, lord of space. Salutations to her whose face is passion, the hundred-foot moons of autumn. To her, I'll aglow with the light of the celestial star. To her, whose hand is adorned by a golden blue water-borne lotus. To her, whose self is the arena of giving, I'll share with you vigor, peace, patience, and meditation.

[99:36]

Salutations to her that crowned the out-of-tough idols, to her who has won out to infinite victory, to her whose sons of the conquerors serve, that at all perfections attain. Salutations to her who fills the realms of desire and direction and space, with the syllables NITARA and MU. To her whose feet tread upon the seven worlds, who is able to design their law, Salutations to Her who Shakra, Agni, Rama, Vayu, and Vishnu are all worshiped, for whom assemblies of demons, sentient beings, zombies, and noxious super-beings. Salutations to Her who is hot and hot, coated to these other evil designs, with a rock-like curve and a left-out stretch, examples of major sport planes. Salutations to Thule, to her, the great terror, who thoroughly strikes down bold demons. To her, whose crowning lotus face yields destruction to every foe.

[100:41]

Salutations to her, whose fingers, in a gesture of showing the three jewels, adorn her heart well. To her, whose array of her own lights radiates, adorned by the circle of all directions. Salutations to her whose bright tiara of joy is enhanced by a garland of lights, laughing, laughing outright, with tiara of kings and the world she subdues. Salutations to her who alone has the power to summon all the hosts of earthly protectors, who with the baffled boon can never prove unfettered from all poverty. Salutations to her whose tiara is adorned by a crescent moon, whose every ornament shines, amongst whose locks of hair lights ever being forth from Amitabha. Salutations to her who dwells amid a garland of flames, like the fire of a young saint, who with her right leg curved and her left extended, bells of the teaching host and of happiness close.

[101:45]

Salutations to her who presses her to the surface with the palm of her hand, and stands still with her foot, who with a letter in her hand angrily quells the seven petals of Eden. Dedication to Her, the blissful, virtuous, serene One, who indeed is the realm of divine peace, by Her perfect possession of all mūṣvāya, She alone puts an end to great sin. Dedication to Her, who graces the bodies of these circling foes of great joy, who alone sets free by the formulation of the ten-letter mantra, Salutations to her whose chants repeat, to evade, to become a nucleus of energy in the form of a moon, and causes to tremble the threefold world, Nam, Meru, Mandara, and Vidya. Salutations to her in whose hand a flawed and marked moon, that is shaped like the lake of the gods, is held. Through whose utterance such regard is inclined, all voices such energy nailed.

[102:49]

Salutations to her whom the kings of the gods, gods and devourers attend. By whose shield the joyous shininess, quarrels and bad dreams are dispelled. Salutations to her whose two eyes, the sun and full moon, their light diffuse. Whose utterance of two hearts and two tongues, sweeps away the most horrible. to her who erased reality three times, for the purpose of the power to render serene, who cleansed the multitude of demons, doctors, and zombies, who abolished Jewish subjugation. Yeah. It'll get faster for us as we get used to it.

[103:50]

Do you like this prayer? Yeah. Let's see. It should be here. Yes. Yes, that's right. All right. And now you dedicate the merit that you have accumulated through making this, through offering, through inviting Tara, making the offerings, etc. You dedicate all that merit to the enlightenment of all living beings. This is expressed by reciting once the second verse on page five. We omit the verse at the top of the page if we do the twenty-one verses.

[104:53]

OK, is that clear? Or in case you haven't time, you omit the twenty-one verses and recite this, only the short verse at the top of the page. But after each one, after either one, you have to dedicate the merit. It says, all of whatever slight virtues, meaning however little the merit may be, that I've gathered through these sevenfold offices, that is, through saluting, praising and saluting Tara, making offerings to her, confessing sins, rejoicing in the virtues of the Buddhas and of all beings, imploring her, to remain in the world for the good of beings and requesting her for teachings, for the dharma, requesting her not to go into nirvana but to abide with us. All that merit we dedicate to the attainment of enlightenment, perfect enlightenment, that is, the perfect Buddhahood, not simply liberation for oneself alone, but the perfect enlightenment.

[105:58]

We recite this verse together. All of whatever slight virtues that I may have gathered through saluting, offering, confessing, rejoicing, imploring and requesting, I dedicate to the attainment of enlightenment, perfect and great. And then you direct your, attention to the image of Tara and recite her holy mantra twenty-one times. Yes, and then Follow that by reciting her name twenty-one times. That is, you see written below that, tare, tare, tare, repeated twenty-one times. You recite that also.

[107:00]

Someone asked about the meaning of this mantra. I'm not sure, but basically it runs something like om. Om means om. Tare means tare. OK? I'm sorry. Tare, this is her name, Tara. And when you address her, you put that in the fourth case. When you're invoking a deity, you put it in the fourth case of Sanskrit grammar. So you're calling upon her like that. So that is her name, Tara, which means savioress or liberator, liberatrix. OK? Tutare. Now, tutare, I'm not sure about that. Tu, I really think this is a combination of tu, is the informal pronoun, just as it is in Latin and so forth. In Sanskrit also, tu means to you. And because it is followed by the...

[108:02]

a consonant, tutare, and put together in a compound, it really means tu-yu-tare. Tutare means tu-yu-tara. Okay? This is my understanding of the meaning of the word tu. It is the pronoun, the informal pronoun, you. All right? So, o-om, or o-tare, o-tare, Uttare. Turi. Turi gives the sense of either, has the sense of swiftness and also of speed, of energy, of might, power. So it is like awesomeness, awesomeness, speed. O you who are, O you the swift one. Swaha. Swaha is a compound of these two Sanskrit words, su and aha, which means literally well spoken. Whatever is well said is swaha. And from that we get our famous word swastika, which is well spoken or well presented.

[109:11]

OK? Swastika. OK? So that is the sense of this. This mantra, as I understand it, does that help understand a little bit? It's just calling a bone, tare, you, tare, you, the swift one. And swaha is a... A mandrake syllable that is used when you're invoking peaceful deities, not wrathful ones. Usually with wrathful deities, it ends in syllables like hung and pet. Hung pet is very common. Peaceful deities require swaha. And it corresponds somewhat to our Christian amen, meaning that this is the conclusion and it is well done, whatever that this is. What's that? He is. That's true.

[110:13]

I just think usually that is different. There, hung corresponds to... His mantra corresponds to the six realms of beings, where each syllable sort of responds to the nature of the beings there. Hung corresponds to the beings in hell. They are in the... That is the wrathful realm. So in his mantra, the schematization of the letters is a little bit different. But I'm just, I'm not saying this is always the case, that always Swaha is founded in peaceful mantras, and that Hum is always wrathful, but generally speaking, it is true. All right. So let's do that. OM TARE TU TARE TURU SVAHA [...] OM TARE TU TARE TUR

[111:33]

Dhare [...] Yes, that's true. I am very happy.

[112:38]

I am very happy. And now we're going to ask Tara for something, too, after we have made an all these offerings and recited her mantra and called upon her name.

[113:40]

We are going to. Before you go, I want to make an announcement to you, because I see you're leaving. We could be the opposition. OK, now we're going to conclude. All right. We're going to recite this prayer, asking for her blessings. I think it is self-explanatory. Yes. And then on page, top of page six, we're going to ask that by her blessings we might also be reborn in the pure land of the Buddha Amitabha's paradise, Sukhavati, the happy land, and there from Him may we receive a prophecy to Buddhahood. You know, Bodhisattvas, as they become really good, a Buddha comes and tells them, you're going to make it. I prophesy you to Buddhahood.

[114:42]

So this always happens in a Bodhisattva's career at one time or another, just as when we heard from Dejah Rancha the story of Sapan, how in China he received this prophecy to Buddhahood and all the signs of perfection appeared on his body. That is what will happen to you. And the jīna means the conqueror, the victorious one. It means jābā in Tibetan. And it refers to amitābha. Okay? It's a Sanskrit word. So let's recite these three prayers together that complete the third mandala. Okay? Revered, blessed lady endowed with compassion, please enable all these countless beings in me to purify the twin obscurations, quickly fulfill the two accumulations and attain to perfect enlightenment. Until then, bless us that in every lifetime we may live the highest happiness of God's

[115:43]

that all obstacles to gaining omniscience, malign thoughts, demons, plagues, diseases, the various causes of untimely death, foreboding moments and disquieting dreams, minor mischief and the eight great fears, may quickly be stilled and ceased to be. Bless us that our aims may be achieved spontaneously, happiness increased in this world and beyond, and the evolution of auspicious signs. May our practice be diligent in enhancing the Dharma. Ever may we traverse your path, engage on your lovely face. Like the growing moon, may our resolve, our realization of emptiness and reality increase. Sprung from a lovely and holy lotus in the joyous mandala of the Jina, may I receive the prophecy of the Buddhahood directly from Jina Amitabha. O Goddess, upon whom I have called throughout all my lives, activity principle of all the enlightened, who dwell in threefold time,

[116:53]

Dark green in color, single-faced with two hands, swift and courageous, our mother who holds the lofty Anutpala, let auspicious omens arise. OK. Anutpala here is the blue lotus that she holds in her hand, OK? And I'll remind you again that in chanting, as we'll be doing every week, you follow the lead of the precenter. That is, remember what I told you each verse, you let the precenter lead off with the first three words or the first three syllables, and then you all chime in and chant in unison. Because this is not the meditation where you reach to it at your own speed. This is a group ritual, OK? So just for the sake of of harmony will do it. We'll keep that in mind, no matter who's leading it. We'll take turns, you know. But that's the way. OK? All right. So you must be a little tired. We've got two more mandalas to offer.

[117:55]

Take a little break, OK? And then we'll come back and finish our rehearsal. Yes. All right, now we will continue with the third and fourth mandalas. They are identical to the last one, the first mandala offering to Tara. So we will perform those just as we did the last one with one exception. Instead of reciting the twenty-one, the hymns and tāra in twenty-one verses, we will perform, duruṣaṅgati viyā, deva-tābhār viyā, dumaneṣu tāniṣṭhārcikī, tāniṣṭhārcik dhāne tene viyā, durdhupati tāniṣṭhārcī. We will substitute for the three recitations of the hymn to Tara.

[119:01]

We'll substitute one recitation of the hymn to Tara and follow it by two recitations of the short verse in the middle of page seven. OK. So for these two, these two mandala offerings will be led by Vicky Scott. She'll be your presenter. Follow her lead. And then, in conclusion, we will make the Torma offerings and I will translate. There will be some new instruction for you. All right. So in the third mandala, the only difference is that we recite the hymn to Tara. one time and then recite the short verse, the short hymn, twice. Then in the fourth mandala, we really have to do it seven times.

[120:04]

We do the hymn to Tara seven times. In that place, we'll do the hymn to Tara, long version, one time and followed by six short hymns. That is the short single verse hymn. And she will, to make it to repetition, she'll recite the whole thing in Tibetan. Okay?

[120:27]

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