The next day, I went to the temple to pray to the Buddha. The next day, I went to the temple to pray to the Buddha. The next day, I went to the temple to pray to the Buddha. When I was young, I used to go to the market to buy vegetables. I used to go to the market to buy vegetables.

[01:34]

When I was young, I used to go to the market to buy vegetables. When I was young, I used to go to the market to buy vegetables. When I was young, I used to go to the market to buy vegetables. Namo Buddhah. Namo Buddhah. Namo Buddhah. He said, I don't know. [...] Our duty... Sir, our duty... Okay, thank you.

[03:12]

I'll direct your attention to the process of creation on page one of your meditation manual. I'll read out the verse and then I'll offer Rinpoche's explanation of the way in which it is to be practiced or any additional information that you need. You're asked to visualize that. Out of that state of emptiness, suddenly my own form appears, radiant and clear as a rainbow. From the secret formation to my crown, became like hollow Avadhuti runs, red within and white without. All right. When it says, one's own form appears, radiant and clear as a rainbow, This means that out of the state of emptiness, you visualize that your own form reappears.

[04:49]

But instead of thinking of yourself as being solid flesh and blood, think that you have now a body of light. You keep your same appearance, your ordinary appearance, but your body is fashioned of light. That is the explanation. It has the substance and the nature there now, just like a rainbow, which is very clearly apparent, but it's empty, and we grasp that it's not in there. Sort of like a hologram or holograph, like in Star Wars, you know, something like that. Then, from the secret place of Tumai Crown, They came like hollow avadhuti rounds, red within and white without. The avadhuti is the central psychic channel or vein that is well known to tantric practitioners. You do not visualize the other two that run on the right and left, only the central one.

[05:55]

It begins at the secret place, which means in the region of the genitalia, and runs up to the center of your body. to the crown of your head. It is at its lower extreme, it is closed. At the upper extreme, at the crown of your head, this channel is open. It is, again, it is like a hollow beam of light, cane-like, about this wide in discomforts, and it's just a hollow beam of light. And on the outside, externally, it looks white, but on the inner side, it is red. Is that clear? All right. So, it is open, and at the openings, the top, it opens at the brahmarandra. The brahmarandra is the so-called aperture brahma. It is sort of the center of your head. That's about four inches back from the front of your crown, or something like that.

[06:58]

Something like that. Out of that upper open end of this hollow beam of light you visualize a lotus stem which emerges from that central psychic channel and blossoms on the crown of your head into a thousand-petal lotus of many different colors. Each petal is a different color. And in the center of that lotus which covers the crown of your head, visualize that there lies flat a radiant white moon disk. This is what is known as... Oh, yes. Upon it rests a lotus with a thousand diverse colored petals. You need different colored petals. And there the flawless Lord of night. That is, the moon is the Lord of night. The pure disk of the moon. This moon rules the night just as the sun rules the day. Okay? So you visualize that upon that radiant white moon there sits Manjushri in the form of Sape.

[08:09]

That is, though he is in his essence, he is both your guru, from whom you receive this initiation, He is at once your guru, he is at once the Bodhisattva Manjushri, and he is at once the historical figure Sapan. Thinking of these as being one and the same, you use the visualization exactly as it is represented in the picture before you. That is the form you visualize. All right? He's in a pundit's form. Okay. He becomes a seat for that great being, meaning Manjushri, Sapan, one's own guru. who embodies all the wisdom of present past and future Buddhas. As Manjushri, he embodies, he personifies the wisdom of all Buddhas. That is, he is at once their realization of the nature of ultimate reality. Manjushri is just the name for what Buddhas perceive upon attaining enlightenment.

[09:13]

He is their omniscient wisdom attained upon Buddhahood. All right, so here he is in the form of Manjushri Sathya. He is to be visualized. All right, on page two, it says, revealing himself here in the guise of a Panchen, a master of the five great sciences, he is the gentle voice Bodhisattva, the Guru Kumbha Gyaltsenpa. This means that though he is Manjushri, though he is the Guru, though he is the wisdom of all the Buddhas here, he appears in the form of a Panchen. Panchen means a great pandit, that is a master of the five great sciences of art, medicine, logic, philosophy and and language. The Gentle Voice Bodhisattva. Gentle Voice means Manjushri, Manjugosha. The Bodhisattva named Gentle Voice.

[10:15]

And here it gives Saphan's personal name. Now, how is he described? It says, garbed in three bright robes and bathed by a million rays of sun, his body shines in splendid light, gold like a mound of young saffron. Okay, he wears the three. His body is orange or saffron in color, sort of a golden orange. He, his body is radiant. It streams, streams of, let's see, light rays stream forth boundlessly in every direction so that it's like seeing a million suns come together. It's extremely bright and radiant. His, the three bright robes that he wears are the the three religious robes of a Buddhist, of a fully renounced Buddhist monk.

[11:20]

According to the Tibetan style, that means he wears a lower robe, similar to the one Rinpoche wears, and then there's the upper robe that is thrown over the shoulder, and underneath a kind of a brocade shirt, which you have seen on tukus and so forth, a kind of thick brocade blouse or shirt. Okay? These are the three bright robes. His hands, in the gesture of teaching, are lotuses graced by a book and sword, as crowned by a coral-lappeted crown. He sits poised in meditation. His hands are held to his heart in the dharma-preaching mudra, or the the mudra of turning the wheel of dharma, the gesture of turning the wheel of dharma. And in each hand he holds the stem of a lotus.

[12:24]

These two lotuses blossom by either ear. Atop the lotus in his left hand There stands the sword of wisdom, a flaming sword, which is the symbol of the power of wisdom to cut through ignorance and to dispel the darkness of delusions, all right? Atop the left lotus rests the book of the perfection of wisdom, the Prajnaparamita. He wears, he is crowned by a coral lapid crown. That means that this crown is, that Sapan wears, is not like the one that Rinpoche wears in giving the initiation. You saw yesterday Rinpoche's crown.

[13:27]

It looks similar to that, but it is not the same. It is, nor is it like the one that the patriarch of the order, His Holiness Saikon Trizin wears. It looks like, you won't be able to see this, but, looks like this one. Here is Rinpoche wearing this kind of crown. It's known technically as a long-lapid crown. That means a lapid, you know lapids, these kind of long, streamer-like effects that come down. Whereas the one that Rinpoche wore yesterday didn't have quite that type of lappage, nor was the crown shaped. It looks like this. Excuse me? Not quite. It's sort of pointed. It's sort of flatty on top, but it's pointed and sort of comes to a slow peak. Alright. Slightly.

[14:35]

It doesn't really have marks on it, does it? There's no marks on it. Yeah, this picture shows a little bit of stripes across. It doesn't have marks. Actually, in the drawing, the artist is taking the liberty of throwing on some stripes because as kind of an ornamentation. However, images as he's traveled all over Tibet to various Sakya monasteries and that many He's never seen one with stripes like that. He's quite sure it must be just as his does. Solid red, a deep dark red. Okay? Yes, he was saying he'd inquired on the great Abbot of Moore Monastery and Lama Damba and also his own great teacher, Thakur Ngawan Lekpa Rinpoche.

[16:04]

And it was in consensus that there are no ways perhaps to describe something, okay? So we carry on. His feet are crossed. By the way, this dimensions, I can say, the dimensions of this figure of Sapan should be about six inches in the height. That is one or the distance between your outstretched thumb, tip of your thumb and the tip of your middle finger. Okay? His feet are crossed. His feet are crossed in the four letters posture. And his body, again, is not a substantial body, but one fashioned of light. It is a light body, a body of light, like it has the substance of a rainbow. And again, it's extremely radiant, shines like a million suns, and his face is extremely peaceful, smiling, and joyful, joyous.

[17:11]

He shows very, very, You think in this Guru Yoga you should see the Guru as being very pleased with you. You should have a kind of an encouraging and a very strong sense of affinity and of encouragement in this kind of practice. So you visualize him as having a very joyful, smiling face, as if he is very pleased by your efforts. All right? At the, at his forehead visualize the white, upon a moon base, the white syllable Aum, just as it is shown here on the chart. White syllable Aum at his forehead, which is the essence of the enlightened, body of enlightenment of all the Buddhas three times. At his throat upon a red lotus is the red syllable Ah.

[18:13]

which is the essence of the enlightened voice of all the Buddhas of the three times. At his throat, at his heart, on a sun disk, is the blue black letter, HUNG, which is the essence of the mind of all the Buddhas of the three times. After visualizing Magisri Sapan in this form, you should... Now let's see, where does that get us? Okay, yes. He is the eternal youth of 16 years. That means that he is to be seen as youthful. I mean, he has the 16 years is because by virtue of his mastery or realization of 16 kinds of emptiness, 16 levels of emptiness, and has therefore attained the stage of Buddhahood, therefore has reached the depthness The sixteen-year-old youth is a sign of immortality. So he is the eternal youth of sixteen years, beautified by a remarkable perfection, who now from the midst of dazzling lights, humiliating sounds, is clearly smiling at me.

[19:24]

It means he likes you. From the three sacred syllables at his brow, his throat and heart, shine rays of light that summon the Holy Master. Three sacred syllables we have just described, Aum, Ah, Aum. He summons the holy masters, who are the holy masters, one's own particular root guru, from whom you have received this initiation, wherever he may be, the lineal teachers, present and past, all those of your spiritual lineage, you summon them from wherever they may be, the exalted assembly of patron gods, that means Sri Nibbāja, Vajrayogini, and all the Akalacakra, all the other major deities, every guardian of the law, The triad of jewels means Buddha, Dharma and Sangha, and all the Buddhas, all the Dharmas, all the Sanghas, the Bodhisattvas and so forth, and all the gods of wealth, Vaishravana, Jambalaya, Ganesha, everybody. All of these, without exception, all the places of refuge, without exception, are summoned by the rays of light, red, white and blue, that stream forth boundlessly from his forehead, throat and heart.

[20:34]

Let's see. So, the light shines forth and he summons them to him. And in response, they approach. They come throughout space, just like a great rain falling down through space. They all converge and are non-dually absorbed into his own form, that is, the visualization of the Guru on the crown of his head. And as you visualize that, you recite the mudra of the Atamandin assembly, which is, as we see in the middle of the page, Om Vajra Samaja, and you accompany that with the appropriate gesture of summoning, which is... Would you show them? Stand and show them, please. Yes.

[21:39]

Left hand over right. Then you make the lotus round with sort of a little flourish, like Tai Chi or something. And your middle, tip of your middle finger touching the lotus. You cross, what is it, left over right and then snap your fingers. That's what I'm trying to say. Got it. Now he follows the instructions of his own teacher. Of course, different masters have different, they have different versions of mudras that slightly vary.

[22:43]

But he follows his own teacher's instructions. So after he snapped the fingers, he sort of has the fingers curved in towards the heart. That's the convocation, summoning, that gives the sense of This is the three stages, the four stages of Jhulsi. It says, then in this gesture they become non-duly absorbed into Him. As you recite the four syllables, Jah, Hum, Bam, Ho. This means that, all right, as you say ja, what? Oh, as you say ja, you do the hook mudra, which is your forefinger of your, what is this, my right hand catches the,

[23:50]

is hooked over the little finger of the left hand and you say JA. Secondly, as you say HUNG, you form the NUS Mudra, which is the backs of your hand are back to back and you leave a space between them. Just as Rinpoche is doing. All right, and as you say, bang, you form the mudra of the chain, the link of a chain. That is, you link together the four fingers of your two hands and the little fingers of your two hands. They're hooked together, something like that. Okay? And you say, bang. And finally, you do the bell mudra.

[24:53]

That is, you put your left hand over your right wrist and sort of move it back and forth as if you were ringing an imaginary bell. It's just as if you were a cow puncher catching a wild a wild animal. First you would lasso them, right? I mean, you would catch hold of them somehow. You would catch hold of them either with a hook or somehow you would rope them, you would catch hold of them, then you bind them up with the rope, Mudra, and then you tether them.

[26:10]

You tether them with a chain and finally you make use of them as you like. This is the same with deities, when you're summoning deities. That's what he said. You're the same with deities and invoking them at the same stages. I mean, of course, you would do it in a different attitude in mind, but basically you get there, you summon them, by virtue of their former vows that they would respond when called upon in the name of one who seeks an enlightenment. So here, when you summon them, and as you say, ja, they, in response, they appear on your forehead, that is, they are absorbed, not on the forehead, on your crown of your head. They are absorbed. No. They approach the crown of your head. As you say, pam ca hum, as you say hum, they are absorbed into the visualization of satan upon the crown of your head.

[27:15]

Second one, first approach Absorption, third stage, as you say, Bham, they become non-dual with Sapan, your visualization. As you say Ho, that you should then have the realization that the Damsipa or the Samaya Sattva, that is your visualization of the Deity Sapan on your head, and that the true, the true, the Buddhas and Bodhisattvas there, wherever they are, their wisdom and their being, their wisdom being and the being of visualization have become truly non-dual. That is what Aho represents. The non-duality of the samaya sattva and the jnana sattva. Wisdom being and visualization being. Okay? Those are the stages. All right, now. At this point, let's see, where are we? Then you say, at the middle of page two, visualize that, at my own brow, my throat, and at my heart, appear the three holy syllables, saying three places, saying three letters.

[28:26]

And then what follows next are the recitation of several prayers, which are to be recited while maintaining the visualization. One should reflect upon the wisdom, compassion and power of Manjushri Sape, his ability to help you to accomplish your spiritual aims. And so you should, with a mind of intense devotion, faith and longing, reflect upon qualities as the essence of all the refuges. This is done by reciting beginning on page 2, the bottom, Reflections on the Teacher. You recite that prayer that runs through page 3 to page 4. You have a second shorter Reflection on the Master which you will recite. And again, at the bottom of page 4 is another prayer.

[29:32]

extolling his virtues in the prayer, King of Dharma. Bottom of page 4, that runs to page 5, and page 6, and ends at the top of page 7. And at the top of page 7, yes, you have the verse which is called the Sejama verse. If you have the time and you want to do it right, do all of these prayers that are on the preceding pages, 4 through 7. If you just don't have time and you want to do a shorter version, then you can skip to page 7 and recite this Shajama verse for many times, such as a hundred times, a thousand times, or at the very least you should do it 21 times or 7 times, at the very least. He is the King of Kings. He is the King of Kings. He is the King of Kings.

[30:33]

Now, draw your attention to this Śrī Ajāmā verse. This one is very often recited. It almost has the power and is used like a mantra, like a longer form of the mantra. And it is an invocation of His blessings upon your body, voice and mind by invoking the power, the qualities of His own body, voice and mind. Now, as the great gātanaṁ āvānlakpa-ruṁśa-ruṁśa's teachers pointed out, that in some versions of the text we have at the last syllable of the top line we have pa, the syllable pa however in the original we have the word pa and in other versions you will have instead of pa you may have the syllable jing What do you care? But anyhow, in the text, it is supposed to be pa. And this is, we have gotten our Lekpa Rinpoche's own word for it, so we use pa here.

[31:56]

Then, so you recite this verse. The first line, Shedja Tantra Zikhi Chhena Pa, is an invocation of the wisdom, the omniscient wisdom of Manjushri Sarpan, that he has that he has attained the two aspects of omniscience, the Buddha's omniscience. That is, he sees through his transcendent wisdom, that is, his knowledge, his perception of ultimate reality. He sees all things, however many they are, and he sees them exactly as they are, in all of their particulars. He sees the true nature of all phenomena, however many they are. as they are. In other words, he sees reality as a whole. This is his omniscience. Not only is he omniscient, he perceives the sufferings of beings and the way in which each one may be freed from suffering, but he is also endowed with great love, great compassion for beings.

[33:00]

So the second line, Drogon Gyalek Drupi Tujichen, this means that he has the compassion. the regard for all beings that suffer and wishes to free them from suffering, their sufferings. Therefore, he has not just wisdom but compassion. And whereas wisdom and compassion, though wonderful, would not suffice to free beings actually from suffering, He is totally unlimited. He also is endowed with infinite powers, powers inconceivable to us, which enables Him to work constantly throughout time to bless beings, to bring about the salvation of all beings. So in the third line we have an invocation of His inconceivable powers. Saṃyitinlī-devī-tokmāyā. And then in the last line it identifies this Guru, Manjushri, Sāpeṁ, who is therefore our true refuge, our protector and our guide to enlightenment.

[34:08]

So in this way we invoke the wisdom, compassion and power of Sāpeṁ and receive thereby upon our own body, voice and mind the his blessings, so that through his blessings upon our body, our bodies become made whole, free from all illness, obstacles, all evil spirits, demons and so forth that cannot harm us or approach. Our voice is also similarly purified of all obscurations, of all misuse of voice. Our voice becomes totally pure. dharmic and pleasing and helpful to all, our minds become totally purified of both the two kinds of obscurations, both emotional and cognitive. All ignorance and all the defilements of mind are totally purified through his blessings upon our body, voice and mind.

[35:12]

So these, in short then, we have offered. We have invoked the blessings of the Guru, Manjushri Sarpan, through bringing to mind the nine qualities or attributes of a great being. That is, by invoking, by reflecting upon and invoking upon ourselves their accomplishments, their mastery in study, reflection and meditation, We also imbibe from them their special qualities of knowledge, of intelligence. Sumbha. Sumbha is like discipline. What? No, chun pa, ke chun zang, chun pa, purity, purity in conduct, pure morality, the purity of action.

[36:22]

Zang wa is like a goodness, like virtue, their virtue or holiness, yeah, holiness, qualities of holiness. And finally, become thereby able like them to perform the three duties of every good Buddhist, which is to be able rightly to teach the Dharma, to demonstrate both by word and deed to others the truth of the Dharma. Then through being able to refute, to refute, to contradict, refute and overcome the deluded wrong views of others. and in order to help them understand the truth, to clear away their own views for them. And finally, through composition, that is, through being able to, not just to address those who are present through verbal communication, but also for those in the future and at a distance, to be able to help them also to overcome their obstacles,

[37:34]

right beautifully, to expound the Dharma rightly, beautifully, in a way that will help beings on a vast scale, to distant places, in distant times, just as the Great Saphan has done for us. All right, these are the three duties of the good Buddhist, and these are the nine qualities of a great being which we have extolled here. After reflecting upon the greatness of Manjushri in this way, we now reach the stage of Mantra recitation. On the middle of page 7, are we there? Okay, it says, From thee in the Mantra collet us the bona moon within his heart, shine rays of light that now dispel the darkness of delusion, the sins and obscurations, diseases and cruel spirits that from beginningless time have troubled all beings and myself. Beyond measure the two transcendent wisdoms arise within my mind. The explanation is pretty clear that follows that.

[38:40]

I'll just briefly touch on that. You visualize within the heart of Mentor Sri Sapan. If on a moon disk within his heart, when you are visualizing from the crown of your head, there stands the orange syllable, the he. What happened to our letter from yesterday? Who took it? It's in the margin. Yes, thank you, Sally. It looks sort of like this. This is our reject copy. This is it. Visualize this syllable, the he, orange in color. And the heart of Vajrasattva and surrounding it, starting at the front, like it's, they're standing up, like the moon is lying flat, right?

[40:02]

You got that, like a frisbee, okay? And in the center, they're standing upright, is this orange syllable, D. Then in the front, meaning at six o'clock, like if you're facing six o'clock, you're looking at a clock, you know, and at six o'clock in front of you, it is the first syllable OM, then it is say like, Eight o'clock is AH. Oh, thank you very much. Are you smart enough? We're ready for that. Okay. Here, like this is... Here's D in the syllable. Can you answer this? D in the syllable. Then it's six o'clock, like you're visualizing this way. Here's OM AH RA PA SA Did he say it's an alchemy? Yeah, I know. Either way. Alright, you can either have D included here on this seventh petal, or you can just put omarapatsana and then D is the central one, which both are acceptable.

[41:16]

This I'll give to you, Dr. Paul. Okay, so you visualize it. First you bless your mala. Now we're going to recite the mantra. You have to bless the mala first. Mala means rosary. You all got rosaries? All gods children got rosaries, okay. Here you go. You take your rosary. Take your rosary. Yes, and then you bless it by reciting seven times the mantra of increasing the the power and efficacy of your recitation.

[42:20]

That is, the Buddha has taught this one, there's one mantra that you recite before all other recitations that I give to you. And if you recite that seven times at least, and then do your regular mantras, then the power is magnified, the blessings are magnified, and it's like you did it 10 million times instead of 21 that I know you're going to do. So then you... What? All right, so then as you're reciting this mantra, you sort of knead your rosary between the palms of your hands and you recite this mantra, OM, you can write it down, I'll spell it for you. OM, O-M, Ruchi, R-U-C-H-I. In Tibetan it's pronounced Rutsi. I'm giving you the Sanskrit. Third word, Ramana, R-A-M-A-N-A. All right. In Tibetan, Tarwa Danaya, which I will spell in Sanskrit.

[43:30]

There are two forms of this third, fourth word. I'll give you both spellings. According to Rinpoche's usage, it is, in Tibetan phonetics, ta-war-da-na-ya, in which I would spell for you. P-R-A V-A-R D-H-A N-A-Y-A. All right. Or there is another version, which is also more common. It is Pravartaya in Sanskrit pronunciation. P-R-A-V-A-R. P-A, no, it's P-R-A-V-A-R. T-T-A-Y-A Pravartaya And then the last word is Swaha, I spell S-V-A-H-A Omruci Ramana Pravartaya Swaha or according to the Tibetan pronunciation Omruci Ramana

[45:03]

All right, here is the Tibetan version. Yes, this is the version which Rinpoche uses. In Tibetan, Aum Rutsi, that is Aum, R-U-T-S-I, oh, I'm sorry, Aum Rutsira, Aum, O-M, second letter, R-U-T-S-I-R-A, Rutsira. Third word, mani.

[46:05]

Mani, M-A-N-I, meaning jewel, okay? Then, tawartanaya. Ta, T-A. W-A-R, tawartanaya. D-H-A-N-A-Y-A. then Swaha is the same. And it has the sense of... Here, Ruchira means something that is... Ruchira has the sense of being pleasing, of being delightful or... Yes, money has the sense of being jewel, as in, O money, pay me. Jewel.

[47:07]

Tavartanaya means, is an imperative form, meaning, may it increase, may it be enhanced. So may the jewel of, how do you say, the pleasing effects of this mantra recitation be enhanced, be made, be enriched, okay? That is roughly the sense. But swaha, or they pronounce it soha, but it is spelled the same. Okay, we proceed. Now, so you do this mantra seven times, rubbing it through the palms of your hand and at the conclusion then you breathe on your mantra like so. Can you do that?

[48:15]

Very good. Then you recite the mantras while maintaining the visualization. The visualization that we have just described are boundless rays of light shining forth from the syllable D and the mantras of the Holy Mantra. This mantram, om arah patsanah dhih, it gives a sense of arah means beings, living beings, patsanah is from the root, to bring to fruition, to ripen, in other words, to bring to spiritual maturity, dhih. is the root syllable of Manjushri. Dehi means intelligence or wisdom. So roughly translated, the mantra means hail to the wisdom that ripens all beings, that is, that brings all beings to spiritual maturity.

[49:19]

Okay? So, then we have As you should visualize in the boundless rays of light shine forth, touch all the Buddhas in Bodhisattva's space, invoke their blessings, wisdom, compassion, which return in the form of boundless rays of orange light that are absorbed again into that syllable D. You can do that for a while while you're reciting. Sometimes you can visualize again that boundless rays of orange light shine forth throughout space, touch all living beings wherever they are, remove from them their suffering, their darkness, delusion, all obstacles and obscurations, and from them establish them in their perfect joy, in freedom, and in the perfection of all the virtues of holiness and of liberation, so forth. Sometimes you can visualize that this orange light shines down from the D, fills one's entire being, dispels, fills your entire body from crown to soul.

[50:30]

Then all malignant spirits, sins, obscurations and the darkness of ignorance are purified. And the special wisdom of the realization of the two kinds of selflessness, personal and phenomenal, that is you gain insight into how you yourself are empty by nature. Then also the second kind of non-self is to realize how all things, without exception, have that same nature of emptiness. That is what is meant here. So this insight rises within your mind and all of these obstacles and obscurations and especially ignorance is dispelled. All illness is also dispelled from your body. So while you're maintaining that visualization, recite the holy mantra of wisdom as many times as you can in each session, 10,000 times, 100,000 times, 1,000 times, or at the very least do it one rosary like 180 times or something like that.

[51:35]

That's it. Thank you, Maitreya. Yes. Yes. Yes. Left. So, we are going to talk about some of the things you might need to know. Yes. In your talk, you mentioned that you are going to be in Gaza. You [...] are going to be in Gaza.

[52:46]

You are going to be PRABHUPĀDA – zene, nyonya-lama, nye-sango, ah, ah, ngo-sango-li, zene, yu-ze-ka-bu, ma-bu, ting-ka-sang, dze-yipa, nye-sanga, ngo-sango-li. Zene, dze-rung-sango, yu-ze-nye, ngo-sango, nye-sango, yu-ye-sanga, ah, yu-ze-nong-sango, yu-ze-nye-sanga, dze-yipa, nye-sanga, ngo-sango-li. Zene, dze-rung-sango, yu-ze-nye, ngo-sango, nye-sango, yu-ye-sanga, ah, yu-ze-nong-sango, yu-ze Yes. Yes. Yes. In India, there is a saying, that if you don't have a wife, you can't have children.

[53:58]

If you don't have a wife, you can't have children. If you don't have a wife, you can't have children. If you don't have a wife, you can't have children. The blue trombone. Blue trombone. Blue trombone. And if they are not going to attend India, India will change the world. And if they are not going to come, no matter how many times they are going to come, they are going to go to jail. They [...] are going to go to jail.

[54:59]

They are going to go to jail. [...] They are going to If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it. G.N. Yes. M.N. Yes. G.N. If you don't know how to do it, you don't know how to do it.

[56:05]

If you don't know how to do it, you don't know how to do it. [...] If you don't want to listen to me, I will tell you. I will tell you. I will [...] tell you. Namo Amitabha. Namo Amitabha. Namo Amitabha. Gibberish.

[57:20]

It's like a zombie in a cage. I don't know what to do. [...] If you don't want to go to the village, you don't have to go to the village. If you don't want to go to the village, you don't have to go to the village. You don't have to go to the village. Yama Dawa Shabalala. He knew, but he didn't teach. He [...] didn't teach.

[58:56]

He didn't teach. [...] In this way, you will be able to attain enlightenment. You will be able to attain enlightenment. Then, I went to my father's house. My father's house was far from here. [...]

[59:59]

Right at the top of page 8. After you have recited the holy mantra of wisdom as many times as possible, you then direct your mind to Sathya and upon the ground of your head and pray to him, pray for his blessings with a mind of wholehearted devotion.

[61:03]

by reciting this prayer, which begins, which runs, King of the Dharma, Great Teacher, Great Sākhyen, Kunga Gyaltsenpa Zangpo. It should be Po, not Zanggo. Po? Yeah, we have Zanggo. It should be Zangpo. Oh, with a P? Yes, with a P. It should be Z-A-N-G-P-O. Z-A-N-G? You are none other than Manjushri himself, the Lord of wisdom and the true essence of all present past and future births. Please bestow upon my lion the treasure of your blessings. You pray that, you offer this prayer three times and then visualize that in response to your prayer, that there flows down from the three syllables, OM AH HUNG, at his brow, at his forehead that is, his throat and his heart.

[62:15]

red, white, and blue ambrosia. Now this is all explained in the notes given at the bottom of the page, but briefly visualize that white ambrosia, that is the elixir of immortality, flows from the white syllable om at his forehead, and it flows down like just from the hole of his being, and it flows down through the lotus stem, the stem of the lotus bud on which he is seated, into the avadhuti channel, the hollow beam of light in your being, and flows down into the region of your own forehead, where it becomes, when it reaches that region, it's absorbed into the white silver foam at your own forehead. And in this way, each time you do this, in each session of meditation, you again receive the four initiations. Remember, in major tantras, the transmission of the four initiations are the basis. of gaining enlightenment through tantra.

[63:18]

These are the four initiations required for a complete tantric practice. So each time you practice, you again receive from him these four initiations. So this purifies your body. You receive the spiritual attainments of the body of all the enlightenment, past, present and future. Then it says, let's see, so that's the idea. Again from his throat, red ambrosia flows down to the lotus, the region of your heart, so it's sort of a simple ha. And in this way you receive the secret initiation, the second initiation. All the impurities of your voice are purified. You receive the spiritual attainments of the voice of all the enlightenments, past, present, future. And then at the third stage, you have So I think basically the idea is that you're all familiar with the meaning of the word ambrosia, are you?

[64:26]

Ambrosian is a Greek word for meaning non, means immortal, like a meaning not, and ambrosia meaning death. So anyhow you have non-death, or it's the same as our Sanskrit root. I'm ready. Okay. Okay, so you can read the instructions. You can read the instructions for these four steps here on the bottom of page eight.

[65:29]

And then finally you visualize that as it is described at the top of page nine. Do you all have page nine? who formed that visualization of the descent of the holy teacher. And now let's consider the meaning of the words of the inner offering. After you focus your attention upon the guru within your heart and then you recite this prayer which begins at the middle of page 9, I offer to you, etc. Now, you know generally when we have an altar, we put out the seven offerings, you know, like of, what are they, water, two kinds of water, then you have incense, lights, flowers, and then we have symbols of music, things like that.

[66:34]

These are the so-called outer offerings. And so now you internalize it. They become inner offerings. I mean, as a meditator, you don't have to worry about the arrangement of externals, like putting up shrines and so forth. Here we have the inner offering, which it says, I offer to you my body transformed into a celestial mansion. This means that, again, one's own body becomes, so to speak, the temple of the god. One's body is the dwelling of all that is holy. Therefore, I offer to you my body transformed into a celestial mansion, adorned by an ocean of understanding. That's the first offering cup, you know, where you have in your first outer offering, you have first the two kinds of water. So the offering of, the external offering of water here becomes an ocean of understanding, wreathed about by the flowers of virtue.

[67:35]

Here, flowers that are offered are just the internal qualities of virtue, wholesome actions of body, voice, and mind. These are true offerings. Incense clouds of moral habits. Instead of incense, we're offering our moral discipline, our self-restraint, and our observance of moral conduct. Then, again, Where externally we offer lamps, candle or a light or something, here we offer the lamp of wisdom, that is our insight into the truth of the Dharma and so forth. And there too lies a lake of faith's perfume, here again the second kind of, here we're offering a fragrance or a scented water. Here though we're talking about the lake of faith, that is our faith in the truth, our confidence in the validity, the truth of the Dharma. the Dharma is the faith that we offer.

[68:36]

Then the food of meditative bliss I offer you. Here instead of the offering of tormas or other external food offerings, we are offering the food of meditation, the meditative experience, the joy that arises from meditation. with sweet music of songs of praise, that is our recitation of the mantra, our recitation of the Shedrama verse, our recitation of these prayers, recollecting the virtues of Manjushri Satha, and all of these are our offering of music. Again, a canopy or an umbrella, that is, whereas when Lamas walk and so forth, you always hold an umbrella over them as a mark of respect and so forth. It is a canopy fashioned for my compassion for others. This is the shelter that we are offering. This is our offering of respect here, by having compassion for our fellow beings. A banner, the banner of victory that often is used in parades, particularly when the high lamas are proceeding forth.

[69:43]

Then they carry this banner. This banner is carried before them that symbolizes the triumph of virtue, the triumph of the righteousness over delusion, and so forth. So here, by the banner that I'm offering, the banner of victory that I offer to Sata, and it consists of discernment, that is, the right understanding of the Dharma, and an ensign of courage held high. Again, one of the emblems that is carried in the parades and so forth is the ensign. Here, it means the courage that comes from right understanding from direct experience rather than confusion or timidity in the Dharma, one has the strength of one's vows to live up to one's vows and commitments, and also based upon one's own experience one knows that one understands rightly and clearly, one has the courage that comes through

[70:44]

the courage to act on Dharma principles and through understanding one aspect of Dharma, one has the courage to understand them all, to proceed even into very profound doctrines and principles. One offers the whole of one's being then. Here one is offering what is best within oneself, all of these qualities and virtues. The whole of one's being, in other words, as to your offering to Sapan within one's heart, that is recognizing the true value of this, of the Dharma. One offers all that one has to offer internally, not externally. So therefore that is the sense of this prayer. Through this offering we pray that he will remain pleased with us. That is our prayer that we will always remain in harmony with dharmic principles, we will act in harmony with the principles of Mahayana Buddhism, and that in this way, Sapan will always be pleased with us.

[71:55]

So I'll read again, in the light of this explanation, I'll read out to you this last prayer of offering, Inner Offering. I offer to you my body transformed into a celestial mansion, adorned by a notion of understanding wreathed about by the flowers of virtue and incense clouds of moral habits. In it shines the lamp of wisdom, and thereto lies a lake of faith's perfume. The food of meditative bliss I offer you with sweet music of songs of praise, a canopy fashioned for my compassion for others, a banner that consists of discernment and an incense of courage held high. These I offer to you, King of Dharma, who dwell always in the lotus of my heart. From the deep certitude of my mind, I pray you will always be pleased with me, O Teacher of all living beings. Sakyapancin, may you always be pleased. Now, all of this you recite here, you make this offering while visualizing, focusing your attention upon the Guru, Sapan, within your heart. Now, here you should understand that I...

[72:59]

according to Buddhist tradition, that you should visualize him seated at the region of your heart, roughly in the region of your heart, and just visualize him seated on a lotus and a moon disc that represents the lotus representing the purity of renunciation, the moon representing the purity of the resolve to save the world, that sort of thing. But as a symbol of your own enlightenment, as a token of, how do you say, harbinger of your own future enlightenment. It's recommended in the instructions that you visualize that your heart is turned upward. You know, usually, we always think of the, well, the heart does point downwards. It's tip is pointed down like this, isn't it sort of like that? All right. And they say that in ordinary beings, now this, whether it's true or not, but according to Buddhist tradition, In ordinary beings, the heart is pointed down like this.

[74:03]

In Bodhisattvas, it's sort of turned upwards. I don't know how. And in Buddhas, perfectly enlightened, it's reversed. The heart is pointed upward like this. I don't know. I just work here. In any case, so you visualize. you visualize that your heart is turned upward, and there you visualize the lotus and all that you have described before. And then, after you've made this inner offering, you focus your attention upon the orange syllable T, there's that orange syllable T, orange syllable D, within your heart, within the heart of Medjusri Sapan, who is seated within your heart. And then as it says, you have here the instructions of the Mahamudra meditation. Follow those instructions. That is, allow your mind to... You visualize that boundless rays of light shine forth from that orange syllable D within your heart.

[75:08]

These lights are of the colors of the five wisdoms, you know, the five transcendent wisdoms. visualize that your body is fused with these colors and and made pure of all obscurations and ignorance and so forth and then focusing upon that orange silver D within the heart of men Sri Sapan within your own heart you enter it into a meditation of mahamudra you have all had the maha instructions in mahamudra meditation do those instructions, that is, with our mind free from all conceptualizations, grasping, distraction, so forth. Just focus on the nature of mind in its own true nature. Allow the mind to be what it is and enter into a meditation of Mahamudra meditation there. And remain in that meditation for a few minutes, or if you are able, remain in for many minutes, as long as you can, or have the mind to remain in meditation.

[76:10]

Then, when you have a mind to come out of meditation, you should just remember to bring again to mind all those living beings whom you have promised to free from suffering and establish an enlightenment. And then, towards that end, you dedicate and turn over to them whatever merit, great or small, you may have accomplished through this session of meditation. This is done by reciting the verses of the dedication of merit Let me get on page 9 and run through page 10. And that concludes the instructions in the meditation of Mencius Sripad. The second half of the booklet which we distributed contains instructions very similar to these, covering much the same points that were given in New York by the Patriarch of our Order. Prabhupāda chants Bhakti-rasāmṛta-sindhu

[77:21]

I want to thank him but I couldn't do some more day and day. Thank you very much. Namo Amitabha. Thank you.

[78:43]

DIM PA YIN LAM GYI PUR THA GYI SHUG DIM PA YIN TE GONG TZU CHEN PO DANG DIM PA YIN WEI YIN TZU TSO BAI DANG DEN ZHENG PO DANG GYEN DANG DIM PA YIN LAM GYI PUR THA GYI SHUG In the name of the Father, and of the Son, and of the Holy Spirit. Amen. I will conclude by reciting also a prayer for the very long life of Venerable Maitreya.

[80:24]

Dhammakaya. Dhammakaya. Dhammakaya. YON TREN PA WE NYI MA TSA PHIM SO LUNG NA LUNG PA TSUN GYI GYUR GYUR GYI LUNG MA TSOS SAR GYUR NE PA DRA SA LUNG NAM KHYEN CHOD SOM DE DROD PA SHIN LUNG KA THEN DROD GYUR [...] Dhanyavādaḥ to the Devotees and Guests who participated in this event.

[81:32]

Nirmala Maitreya Nirmala Shakyamuni [...] In the back of the room, there are certain signs that you will experience. through your practice of this meditation of Manjushri, by which you may know that you are in touch with the Bodhisattva and that you are receiving his blessings. These occur on three levels.

[82:43]

First of all, for beginners such as ourselves, most often you will have signs that appear to you in dreams. If, for example, you dream of seeing things such as Many flowers, particularly golden or yellow flowers, opening or blossoming. or yourself in a park surrounded by many flowers, if you see, or many fruits ripening, or yourself being offered fruit, this sort of thing, these are all signs. Also visions of things such as gold and silver mountains, or of a seeing, gazing on snow mountains, and living, all of these are signs that you are receiving the blessings of the Bodhisattva and increasing in wisdom. Or you may even dream of On a second level, you may have dreams of seeing statues or images of Manjushri or Manjushri Sapan or of even hearing teachings of the Dharma.

[83:57]

You think that you are receiving teachings directly from the Bodhisattva. Then on the third and the most profound level is that instead of just getting signs through dreams or so forth, you get directly, you start, in your meditation there arises again the experience of this awareness of selflessness, two kinds of insight arise within your mind. First of all, if you find yourself just at an odd moment, reflecting upon the sadness of the world and you see it very clearly before you and realize that it is all a very sorry process, that one must instead seek for the true values and a feeling of great sadness for the sufferings of the world, thoughts of compassion seem to arise spontaneously in your mind. And at all times if you start, at odd times you start to find yourself reflecting or sort of seeing the emptiness of all phenomena, then these are signs that the highest blessings of the Buddha, of the Bodhisattva are reaching you.

[85:18]

And then in your dreams if you see the Buddha If you see the Bodhisattva Manjushri Sapan directly, or even if not in a dream, if he appears clearly before you and expounds the Dharma, all of these are signs that you are, through his blessings, well on your way to enlightenment. So these signs will definitely occur through regular practice, and by them you will know that you are making progress. So very good. Good luck with your meditations. If you have any questions, you can contact myself or anyone else. Lama Khalsang is our resident lama for our weekly meditations on Manjushri, Sabhaen, Avatara and Avacen Rezi. You're welcome to come and join us at any of our weekly meditations. You can get the details of these weekly practices by contacting either Jane Hathsteiner, our President, Lama Khalzan directly, or myself.

[86:25]

We'll be happy to welcome you at any of our weekly meetings.

[86:28]

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