Rinpoche said, the first, it's necessary to turn the mind into dharma. In order to turn the mind to practice the dharma, we must think the difficult to get perfect human being body, and the impermanent condition of all the phenomena and living beings, the suffering of samsara, law of the karma. Think about this detailedly, and then the mind will turn to the practice of dharmas.

[01:29]

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

[02:31]

The suffering of suffering beings means the old, three lower realms, hell beings, hungry ghosts, animals, all these are suffered by. Hot and cold, hungry and stupid, eating each other, like that's kind of the suffering suffered by it. all the time, there is not any happiness. So the three lower realms all the time suffer by the three different types of suffering. And the hungry ghost, even if we will free from the suffering of the three lower realms, but in the three upper realms, there is not any real happiness.

[03:40]

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

[04:52]

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

[06:04]

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

[07:09]

Like the same way, the living beings are also countless and endless. All these living beings of the samsaras Those, the living beings, have been our mothers since from the beginningless times when we took the birth in the samsara. So they did the same thing, our, the root mother of this life, just what they treat us, first they give that our human beings, the body, and then they take care, to care our body, and the mother is the most kindness of our life.

[08:20]

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

[09:26]

power and compassion. So when we achieve the enlightenment, the fully enlightenment, then we will be able to help all the living beings. So benefit of all these living beings, first we achieved enlightenment, that's also without the cause and conditions it's unable to achieve. The cause, first we must accumulate, the boundaries to accumulation, the merit and the wisdom. So for the purpose of the accumulation of the merit, we must practice the Avalokiteshvara Sadhana tonight. And there are the beginnings, they have the preliminary, to the common and uncommon, the preliminaries, and the main practice times, visualizations, completions, recitations.

[10:43]

The completions ends, but then we should dedicate all the merit for the old human beings. So with this, the three excellence aspects. Thoughts, if we practice, even if it's short, sudden, it will help a lot. And it will equitably bound this merit by the doing with understanding of meaning. If we do it, any kind of depression, it will be great benefit for oneself and for living beings. Pramila said, when we talk, When explained about the meaning, at times it takes time, but just think about this and just roughly about this, and then if we practice, it doesn't take that much. So it's necessary to think all these thoughts before we start the sadhana.

[11:49]

That's it. In Mahayana's practice, there are actually two different styles of the way of practice. The first one is the sutras traditions, and the second one is the tantra traditions. So any of the sadhana with the visualizations and completions, such as the Avalokiteshvara's sadhanas, these are according to tantra traditions. So when we practice the tantras, the traditions that time, the first important is to think that purification. This means with these ordinary conceptualizations, if we visualize,

[12:54]

it won't be the perfect practice. So first we must think all these ordinary conceptualizations are dissolved into emptiness. Ordinary conceptualizations means what we think the regular, mountains, lands, country, house, human, all these, whatever we appear, the vision, all these are actually ordinary thoughts, ordinary conceptualizations. So all these first we must think, everything dissolves into the emptiness. With this emptiness, where we remain this place, transform into like the pure land of Sukhavati.

[14:06]

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

[15:14]

So, with these purifications, the visualizations, then we should take refuge in Triple Gem. So, at first, we must visualize the object of refuge, which is in front of our space, we have to visualize the very gigantic, the precious thrones with eight lines. Upon that thrones, then with multi-colors, the lotus with eight petals. Upon that petals, In the center of that Mundi, we have to visualize the Avalokiteshvara.

[16:25]

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

[17:36]

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

[18:41]

just in front of the avalokiteshvara's oneself. And the one's right side is one's the least lives times the father, whether he's alive or dead. You have to visualize very clear exactly the same thing, his face and arm, dress, and everything is very clear. And the left side of oneself, We should visualize this lifetime mother, also 17th, whether she is alive or dead. You have to visualize very clear. And front side, in front of you, you have to visualize your enemy. There are many types of the enemies. with the form of human beings, without the form of the spirit, who are trying to disturb all the obstacles of the practice of the dharmas.

[19:56]

So all these you have to visualize very clearly in the form of the human beings. And back side of oneself and surround of oneself. So all the living beings of the six realms with the Parabellus Ridge, the all living beings without any exceptions. So all the living beings you have to visualize very clear. There are times you shouldn't visualize the living beings in the form of the individual, you know, like animals, all these ghosts. But all these living beings of the six realms are in the form of the human beings who are understanding of the meaning of Dharma and who are able to take the refuge and able to reside in the refuge place.

[21:03]

So like that's human beings' bodies. You have to visualize it very clear. And the One Self is the principle of all the living beings. We guide to all of this, to take refuge in the Triple Gem. And then one should recite the refuge prayers with the great devotion of the body, speech and mind. The body's devotions, we should do that with very great respect and with the mudras, respect mudras like that. The speech's devotions, we should recite the sentences or the verses of the Tibetan Refuge. And the mind's devotions, We should think, since from these times until enlightenment is reached, we are taking refuge.

[22:12]

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

[23:20]

So with this distracted mind, even if we practice or recite, visualize anything, it won't be that much benefit. In ancient times, some of the Jinnymak Lamas, they mentioned about this, just reside without thinking the meaning or without the proper attitude of the mind, with distracted mind. If they reside in some sutra or tantra, anything, it will be something like, they said, with the wooden mouth, with the beveraged tongue, you know, They provide some duty, some chemicals. It can be some, you know, some voice, but it won't be any benefit. Just like some mask, you know, it can make some noise or some different sort of sound, but it won't be any benefit.

[24:24]

Just like that. Without thinking the meaning, without the real, the proper visualizations, Even if we practice long times, it won't be that much benefit. With the thinking, the meaning, undisturbed mind, even if we practice the short times, it will be the great benefit. So, the most important is to take those single concentrations upon the practice. First, we must think all this clear. And then after that, we should start from the lineage in Guru's prayers. The lineage in Guru's prayers. When we recite this, nandrin topju vangchup shakti top, dalai nam jat dolje dem patam, parilor jat sachin sonam je, when we recite this, you know these are actually the beginning,

[25:32]

part of all the lineage lamas. So it's the first, Namri Togju Wangyu Shakyato, that's what we call the Lord Buddha, the Shakyamunis. And the Dalai Namgyal is one of the Indian great siddhas. Doje Denpa is also one of the Indian Mahasiddhas. In Sanskrit, they said, Bajra Sanapatum. Then, Bhare Lodzawa is one of the great translators of Tibet. Sachin means the first founder of the Satyapas, the Sachin Kumbh Mimbo. Sonam Jemmo is one of his princes. The first son, the first. The second son, the second son.

[26:34]

These are actually the Satya Panchen. So, all these are the five founders of the Satya Paths. And then after that, then Marchin, Dorje Chingkun Gajangbo, From all these, the lineage lamas are Therumboche. He is the root guru. The Gatung Avalokiteshvara Therumboche and Yen Hin Therumboche. So, where reside all these, the lineage lamas, the names, why we should... called the lineage lamas' names. This means Lord Buddha himself, he gave these teachings to the Dalai Lama, one of the great siddhas of India.

[27:39]

And then he was giving these teachings, oral transmissions, oral instructions to his disciples, the Doge Denpas. So like that, up to now, the Rinpoche, he's the Guru, but now only for Rinpoche. All these lamas are, it's none other than Avalokiteshvara's great compassion, the Bodhisattva himself. So all of these are really one of the high realizations. The lamas appear in that worldly existence in order to help the living beings. And they did great benefit for the living beings and dharmas. So, still we have that lineage of the blessings, because that since from the Lord Buddha himself up to our owners, the rupanguru, they are just, you know, like pouring the water from the one bath to another bath, like that, you know, they have that unbroken lineage.

[28:56]

the blessings. So it's necessary to recite all the lineage lamas' names. By the reciting, recite of name of the lineage lamas, that purpose we should recite all the lineage lamas' names with clear and with also understanding of who are those. The lineage lamas, the prayers, was written by the first Nyayamkhinshi Wangu, which is this. This is like the second Buddha of the Brits, the master of the Tibet. He's really one of the most high realizations, the Lama. And it is not one of the ordinary people's written verses. So it's a very holy one of the lineage, the gurus, the prayer.

[30:07]

And after that, then we should recite the preliminary, the practice like this. Since from that, up to the mon-sang-thang-dat-jang-wa-sok. All these are actually the three causes, the blessings. By the blessing of all the root and lineage lamas, may I receive the complete blessing of all these, the Buddha and Bodhisattva and lineage lamas. what they endow the blessings, compassion and how they get that realization. The same way, may I also get the realization, may I complete all the visualizations, completions and conclusion, everything.

[31:18]

May I recognize the nature of the mind, may achieve the perfect enlightenment for the benefit of all living beings. So this is the meaning of the recited verses. So when you recite these verses, you should think about this. It's very important to think after you recite the energy prayers. But maybe you don't have that, you know, old texts, new texts. Here they have that some four sentences. That was the dakshinam, which is, he's the third guru, the verses. And it's not necessary to recite it right now because we don't have that lineage.

[32:24]

In the future, if you receive any initiation from Buddha, you can chant this one. Right now it's not necessary. Chant these four sentences and we can leave that one and go to the next page, Ramayana. I would love to show us in space, in front of our space, I forgot to tell you one thing, that above the Avalokiteshvara, there is the Ambuddha Amitabha, which is the honour of grace. So, then after that, the visualizations, at times, weren't solved in the form of the Avalokiteshvara. These two different must understand. These are the refuge times we should visualize the Avalokiteshvara in front, one side is just taking refuge to them.

[33:40]

You know, just now what we did, that is the refuge prayer, the short form, which is the according to the Hevajra practice, or Vajrayogini, or any other practice of the other sadhanas. Moojji himself, he used to recite any of the sadhanas about 21 times. So if we recite this verse, it's quite long and it takes time, so in the future, if you do like that, also it can, you know, First you recite this about 7 times or 14 times or at least 3 times. And then after that you will recite the other 4 sentences, the Refuge Prayer. You can do that one. It's necessary to recite at least 21 times the Refuge Prayer because the Refuge Prayer is the most important.

[34:46]

of the Southerners. So we should recite the Refugee Prayers, about 21. This is the prayer for the blessing of the trios. The prayer of the blessing of the trios means it's a prayer of the four thoughts. I feel the four taught results. The first one is the mind turning toward the Dharma. The second one is the excellent Dharma as my path. And the third one is the completion on the path we claim. The fourth one is, believe me, that illusory appearances arise as the ultimate real. These are the four thoughts and prayers.

[35:48]

What was the last one? The [...] last The Refuge Prayer and the Enlightenment Thought, these two are the most important, the root of all the Mahayanas, the practice. So, the Enlightenment Thought means we should think that once solved, one must achieve the Enlightenment Thought or perfect the Buddhahood for the benefit of all living beings. Just think like that.

[36:48]

That's the entering enlightenment thoughts. So after that, of course, everything is dependent upon the cause and the condition, the cause and the result. Without the cause, it's unable to receive the fruit or the effect. So, in order to achieve the fully enlightened man, we must have the proper causes. So, with doing this, the Great Compassion, I will look at the short meditation, which is that one of the excellence, or the real, the cause of the enlightenment. So, for the benefit, of all living beings, we will do the Avalokiteshvara visualizations.

[37:52]

Just think like this. With thinking about this, then we should recite the Avalokiteshvara of the Bodhicitta. So now we've finished the Refuge Prayer and Enlightenment Thoughts, the prayers. So after that, then we should visualize from the object of the refuge, Devalokiteshvara, great compassion, from his bodies, the light that is issued for all living beings, ultimately for all the living beings. And then all living beings purified all these two obscurations and accumulated the two. accumulations, then all these living beings are transformed into Avalokiteshvara and all these living beings has been to the Pure Land and the Buddha Lands.

[39:02]

So there is not anything left, the ordinary living beings. First visualize like that. After that, then the Avalokiteshvara himself dissolves into the light, from the top of the head dissolved to down, and from the front, lotus and moonbeams, from the lower portion of the avalokiteshvara dissolved up to the heart of the avalokiteshvara, which is dissolved into one of the very clear white light ball and which is absorbed once the body is from the top of the head and it's merged our own mind and it's, you know, our own the body is transformed exactly the way Allah showed us, which is that

[40:12]

the fruit of the Avalokiteshvara. It's none other than the Avalokiteshvara himself. I think we received complete blessings of the Avalokiteshvara. And then with this, we have to look upon the nature of our mind. Right now, up to now, what we visualize from the outside, the object of refuge, and what we recite, these are the outer the refuge, or the condition of the refuge. And then after that, we have to take the concentrations upon the inner mind. Just think of the natural ones, the mind. When you look at your mind, the times when you feel that something clears, that's the clear aspect. The clear aspect is free from everything, there is not any color or shapes, which is that emptiness.

[41:21]

But what you feel the emptiness with, that's combined, the clear, that's emptiness aspect. So emptiness aspect and clear aspect is non-dual. That's the nature of real, your mind, And then you should think that clear aspect is the Sangha. And the emptiness aspect is the Dharma, which the combination of the true nature of mind is the Buddha. And then there is the nature of the combination free from everything's conceptualizations. beyond the gurus. So think the inner, the refuge. That's the real ultimate refuge.

[42:25]

So think like that. If you're difficult to think about this, just think to mature the mind and take the single concentrations for a while. After this, then we should start the main practice. The beginning of the main practice, there is one, the mantra, which is that, OM SOBHAVA SHUDDHA SARVA DHARMA SOBHAVA SHUDDHA DHAM. The purification through the emptiness. So, while you recite this mantra at times, again you should think that all the ordinary conceptualizations are dissolved into the emptiness. think like this, why we should think about this emptiness again to hear? This means that in order to achieve the perfect enlightenment, we must accumulate the boundless two merits.

[43:39]

The first one is accumulation of merit. and the second one is the accumulation of wisdom. Without these two, the boundless merit, it's unable to receive or unable to gain any high realization or the high stage, like Avalokiteshvara, the Bodhisattva, or the perfect Buddhahood. So, these Two accumulations of merit is the real cause of the two buddha kayas. Then taking refuge in triple gems and developed enlightenment thought. These two are the accumulation of merit.

[44:44]

by taking refuge in triple gems and developing enlightenment thoughts. This we accumulate along this merit. And then after that, we should also have to accumulate the wisdoms, the merit, which is that what we recite the mantra, that this is the accumulation of wisdoms. So with the understanding of this, Then we should start about the main practice. So with this emptiness stage, then we must visualize again pure lands. With these pure lands and central realm of the pure lands or pure realms, then we have to visualize The gigantic, one of the jeweled throne.

[45:49]

Up on that, then multicolored lotus. And mundis, in the center of the mundis, then I will show as white in color. With four arms, the first, one face and four arms. The first, two hands holding wishful feeling gems. And second, right hands holding There are crystal beads. In the second left hand holding one, the upalu, the flowers. Adam gave a lot of the ornaments on the crown and all over the body. And he's wearing them. Many colors of that silk. So it clears the bodies. like rainbows, the bodies, with very clear, but not in the solid forms.

[46:53]

So with this then we have to start these visualizations. One should think oneself is real or augments the avalokiteshvara, which is that's a realty. Enlightenment, which is the result of the Avalokiteshvara, not in the ground, the Avalokiteshvara. We should think we are our own, the body is the Avalokiteshvara. We think about this, we should visualize the Buddha Amitabha is above our heads, which is the owner of the rays. So, one's self. should keep that part of the Avalokiteshvara meditations. This, again, we have to move the concentrations.

[47:55]

Then, how is that looks like Avalokiteshvara? If we are Avalokiteshvara, then we have to visualize Avalokiteshvara white in color with the forearms, with the complete ornaments, And the address of the Sambhogakayas, just like what we see, the Thangka of the Avalokiteshvara, that we have to visualize once the body is in the form of the Avalokiteshvara. The Avalokiteshvaras, the Great Combustions. Actually, all the practice of the tantras are included in the two stages. the creation stretch and the completion stretch. So up to now what we did, these are the creation stretch. So, now we start the completion stretch.

[49:00]

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

[50:09]

And then above our heads, we have to visualize the multicolored lotus. After that, lotus mundi and after that, the Buddha Amitabha. Within that, all the 32 and 84 major and minor signs, of the Buddhas, which is the combination of all the root, the gurus. Actually, we have to visualize which one is the more you have the faith, or which one is yours, the root guru. Then you should think that is the principle. With this, all the other lamas, gurus, whom you received these teachings, or the initiation explanations, anything else, the dharma teachings, all these lamas are also you have to collect it into the Buddha Amitabha's.

[51:26]

So Buddha Amitabha is the embodiment of all the, your own root, gurus, and endowed with complete wisdom, compassion, and abilities. So with this then we have to recite these verses that you have to take implicitly in our honest mind. and purified all the sins and defilements, and received it, complete the blessings. The mind turned toward the dharmas, and also the excellent, the dharma path.

[52:35]

So you should think about this, And with thinking about this, we should recite the Jamyang Kunti Lama Rinpoche's Buddhist devotions, the prayers. So now, we start the completion part of the completion stage of the Great Compassions, which is the Mahamudra. At times we have to think about this in all the samsara and nirvana, all the happiness and suffering of the samsara and nirvana. This means actually all the sufferings are included in the samsaras, whatever they have, all these sufferings.

[53:36]

And then happiness, any kind of that happiness are rooted in the nirvana. So happiness of the nirvana and then suffering of the samsara, everything is that's our creation of our mind. There is not any realities. Just like the night times, the dreams, you know, we can feel a lot of things during Dreams times. It's not any different. The vision of the day times, hours, for instance. You know, the night times, the dream. It's whatever we feel, the dreams. When we wake up early in the morning, we can't see anything. the night time dreams that's, you know, it's supported by the illusions, you know, past ignorance.

[54:43]

So, like that, the same way, there are the day times, all the appearances, the phenomena, the living beings, everything is that also the same thing, the dreams. Or the outside, The object, there is not any of the realities, you know, itself. Due to our ignorance and our ego, so we feel all these things, the appearances, phenomena and living beings, they have some existence. But then, ultimate truth, there is not anything just like it. like night time dreams so everything is the creation of the mind so in that case if we think for mind itself whether it's existence or not if we examine our mind the mind also we can't find anything because if there is existence, the mind, the nature of the mind we should find something, the color of the mind

[56:04]

white or either white or black or red or yellows, any one of the colors, you know. Or we should find something, the sides or the shapes. So if we exempt our mind, we can't find anything. The mind is totally, you know, emptiness. We can't find anything. There is not any colors, there is not any sides, there is not any shapes. So because of that, then mind itself is the emptiness. But if you think that mind is totally the emptiness, just like a void of the space, it's not like that. Mind, emptiness, we combine with this, you know, luminous stream, or the clear aspect. You know, the clear With the emptiness, the mind, the nature of the mind is that inexpressible.

[57:17]

Which is that nature of the mind? Which is that base, the Dharmakaya, or yours, or our own real nature of the mind? The combination of the luminosity, and the emptiness is the nature of the mind. So the nature of the mind is that actually that's inexpressible. Like the small kids or the dumb people, if they eat anything that's sweet for themselves, they can feel something sweet but it's, you know, unable to express. Like that, the nature of the mind, you can feel something clear and emptiness as well, you know.

[58:20]

It's unable to express. Like, the nature of mind is, you know, no one to express. That's why they said the mind is free from creation, cessation, and existence. Everything is free from everything. So it's unexpressable, the nature of the mind. So we have to keep our mind in the nature of that state. So during that time, if you arise any thought, any kind of that conceptions, delusions. There are times you should think. That's also the one kind of creation of the mind, and if you look at the nature of that thought, then it will disappear to that stage.

[59:27]

For example, the wave of the ocean, it comes from the ocean, and it also goes to the ocean. Just like that, our thoughts arise from our mind, When we look upon the nature of the thought, then it will disappear, or it will come to there. It won't go anywhere, it didn't arise from anywhere beside the mind, so it will disappear. When we check or examine upon the nature of the mind, so with this, then we have to keep that, with an understanding of this, then we have to keep that concentration upon the mind. We finished about the creation and completions. Now this is the recitations of the Avalokiteshvara's Great Compassion.

[60:32]

Before we recite the Avalokiteshvara's mantras, we have to visualize the recitation of the mantras. One self is of course in the form of the Avalokiteshvara. So we should think one self is none other than the Avalokiteshvara. And inside our heart, there is one moon, there is eight petals of the lotus. Up in that center of that six petals of the lotus, up in that the lotus the moon days, the center of the purpose. And then, in the center of the moon days, we have to visualize the seed syllable of the Avalokiteshvara, the white tree. Do you know that tree? The seed syllable of the Avalokiteshvara, white tree, like that.

[61:38]

This is the seed syllable of the Avalokiteshvara, And then, just like this, stranding ones. And the front side of the trees, we have to visualize upon that one, that is, on, ma, ne, pat, me, hon. Like that, you know, these six slivers. We have to visualize surrounded by the tree, with very clear, and With this then, from all the six syllables, the multicolored light rays for the ten directions, the Buddha's realms, and all four, the seven different types of things, and eight auspicious signs, like that, whatever we can

[62:43]

visualize the best and excellent things, the offerings we offer to the Buddha and Bodhisattvas by the light of the visualizations and we make offerings for all these ten directions, the Buddhas and Bodhisattvas. And again, rise to all the six realms, living beings, the light touch to all living beings, and purify all the sins, defilements, obscurations, and accumulate the two accumulations, the merit, the all living beings transform to Avalokiteshvara. So, with... So, we have to visualize like that, and then with this we have to recite the Avalokiteshvara mantras.

[63:59]

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

[65:03]

You don't understand about this? It means that you can't... I didn't understand about what you said about Now we finished about the recitation of the Avalokiteshvara sadhana. And then after that we have to recite the conclusion part, and then after that we should do the Dedicate Our Merit. So, the conclusion part is... When we recite about these times, we have to visualize or we have to think that all the dual term lotus seed and moon dish are dissolved into the light which is the absolute oneself. Just we think like this and then after that we have to do the dedication merit.

[66:05]

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

[67:09]

with all the virtues, by all the virtues, may all living beings get that realty, perfect enlightenment, Buddhahood. And all the other bodhisattvas, Manjushri, Avalokiteshvara, Samyukta Bhadra, and some other Avalokiteshvara, they dedicated the merit for the benefit of the living beings. Like the same way, We also dedicate all our merit for the benefit of living beings. Just think like this, and with this we should recite the dedication prayers. Actually, the dedication prayer here, what they have is not much different about the Rinpoche's. Usually we recite. I don't think there you have all the complete But anyway, we will do the dedication prayer together.

[68:11]

Rinpoche said about this, actually that's why we should do these sadhanas in the Tibetan language. It was not only a reason to do what they did in the United States, but since from many hundred years before, some of the great scholars, Tibetan Islamists, when they went to China and Mongolia. So there are times they give the instructions about this teaching sadhana for the Mongol people. Some of the Mongol people, they don't understand anything about the Tibetan language. But when they read the sadhanas or ritual, any text or explanation, they could understand the rituals in the Tibetan language. Why they did like this? It means the Tibetan language and Tibetan scriptures, all these are written and composed by one of the emanations of the great bodhisattva, the Manjushri, named by Kumi Sambodha, which is the very one of the

[69:35]

high realization, one of the person. And a lot of that previous dilamas, they said that Tibetan, the Dharma language is not much different than Sanskrit, because it's associated with the Sanskrit language. So because of that, they did Tibetan, the southern Tibetan language. So the Bodhisattvas Manjushri is the combination of all the Buddha's wisdoms. So that's a great translator. The Tumisambhata was one of the emanations of the great Bodhisattva and the wisdom of the Buddhist member Manjushri. So if they do like that some way in the Tibetan language with understanding the meaning, in which he also thinks it will give some benefits, because that's not the common language, it's the Dharma's trend.

[70:49]

So, of course, with the understanding of your own language, Only that's a benefit because Lord Buddha himself, he mentioned in the sutras that even he taught that within one language, which is the Sanskrit language, then persons, they can hear about these, you know, there was around the peoples, they can hear about, there was, you know, God's language and Nara's, their own Nara's language. All the spirits, or anything, or many different types of humans, they can hear the individuals, their own language. So that means that in the Buddha's instance, all his speech is not any different. So Rinpoche, he felt that there are half the benefits with the understanding of the meaning

[71:58]

also will descend. But then, as the Mongol people, what they did, you know, which he met some of the Mongol monks in New York, you know, that times, they do the, you know, communication, the ordinary, you know, communication is difficult to understand, but when they do the ritual of sadness, they can join with us, you know, you descend. So it's not only these times, but since many years before, they have been like that in other places. So, it's your choice. So much is said about the Sanskrit language is actually the most important language because all the previous buddhas

[73:03]

The four buddhas, Gatepanna, Lakrathsuna, all the other four buddhas, they also taught in Sanskrit language. And the fourth buddha, Shakyamuni, he was also taught in 84,000s of articles. He taught in Sanskrit language. So in the future, the mighty Buddha, And all the thousands of buddhas will appear in this world. All the buddhas will also say the same in Sanskrit language. The Sanskrit language is one of the most holy languages among all the other languages according to the Dharmas. It's also one of the holy languages. So because of that, when the great translators of Tibet, when they translated the scriptures in the Tibet language, That time some of these mantras are still, you know, in the Tibetan language they have to substitute everything what they have in all the mantras.

[74:13]

But then some of the mantras, still they keep, continue to reside in Sanskrit mantras. Just like the Avalokiteshvara mantras, Om Mani Padme Hum. It resides in Tibetan, the meaning of Om Mani Padme Hum. Jewel with the lotus. Man is one of the jewels. And Padma is the lotus. So like that's in Tibet, that's in our language. Jenorupenma means the Thai lotus, with the lotus jewel, like that, you know. That's the name of it. And then, if we start in Mara Patanaki, you know, the mantra of the Bodhisattva is Manjushri. So the meaning of the Mara Patanaki is that lower energy issues.

[75:16]

The lower Hindu Jyotish means the repeating of the old Hindu Jyotish, transcendental Jyotish terms. You know, like that. So, the Norwegians decided the lower Hindu Jyotish. Just no matter what, they decided like that. And then, which I'm so excited to all these, you know, hundred syllables of the mantra, for the sake of this presentation, that's in Jigot language that I don't know how to translate into English. So anyway, that's, you know, it continues to reside in Sanskrit language, the hundred syllables, the mantra, and then green dhalas, the mantras. You know, so everything is there. It continues still to reside in Sanskrit language. So it's one of the great blessings here also.

[76:28]

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