Thank you very much. Today, actually, we'll just give a short talk, a little bit of a talk, and then people have questions and answers that we'll take today. First of all, I'd just like to say that This center here in Los Angeles, Psychic Center, has been started previously, which is very happy this has occurred.

[01:10]

And also that since that time of beginning, the center that people have been able to meet on a regular basis and have been able to continue the efforts of the center and the activities of the center through this time. And it is actually very good and also very happy that there is a center here and there is a continuity, continuation of the center. People practice individually, practice the Dharma on their own or in small form, one or two people, don't you say that? This is very good and very important. However, for the sake of benefiting the Dharma and also for the sake of doing greater activities or more positive activities for the greater good. It's very necessary to have a center, a place where people can come together in order to bring the Dharma not only to themselves but also to many others.

[02:18]

So without a place of focal point or rates of focus in order to engage in proper Dharma activities and also greater Dharma activities whereby many can benefit. It's absolutely necessary to have a center, a Dharma center, and also that center is very necessary that not just one or two people come, but actually that many people come together all the time in order to really perform beneficial activities. The practice of Dharma individually is also very good, but also in order to bring greater benefit to all the individual members, it's also very important that people come together in order to enhance their own Dharma practice and also to enhance the activities of the center. So, it's very important if you will come together at least once a week to do the Bhava Luka Tessera or Chenrazi meditation together, or you can come together and do practice such as the Tathā ritual like this.

[03:30]

To do the Tathā ritual together, or Tathā sadhana, or whatever practice one does, the center does in a group form, this would be very good. In addition to that, she said it would be good to come together sometimes and do a form of retreat or a recitation period, though a proper retreat is hard to do because a proper retreat would take many days or months. However, just sometimes if people come together for a day or even for a weekend or whatever, and during that time to recite sadhana and also to practice recitation of mantra of a certain deity, this would be a great benefit to everyone. For example, it is said according to scripture that if a person recites the mantra 100 times, then the person gets the virtue or the merit of reciting 100 times. But if you have a big group of people and everyone recites 100 times, so say if there's 100 people, it would be, the merit accumulated by that would be actually 100 times 100 for each person.

[04:36]

So it's actually as if each person recited 10,000 times or 100,000 times. So that if people can come together for like a weekend retreat or a day retreat or whatever, and during that time recite like certain mantras such as the Bhagavad Gita or whatever, like 100,000 or 200,000 times in accumulation, then it'll be of great benefit for everyone because everyone individually would be able to gain the merit and the power of having recited the mantra in this accumulated manner. Yeah. There are times that when you do learn how to work within activities of the center, it is very expensive and very difficult in this way. But actually, if one person was trying to support a lot of center-dominated things in this way, it would be difficult. But if everyone comes together and everyone shares in the running of the center or shares just in giving tea to each other or food to each other and sharing a meal together,

[05:37]

who are sharing various activities in this way, that it wouldn't be a very good burden on any individual separately, rather it would just be a new effort. And also that some people think, actually, just to spend money in this way, it's a difficult or a very... well, just a difficult situation. But Rinpoche was saying, actually, that it's not without purpose that one is spending one's money when you're doing a Dharma activity, because any... expenses or any money expended at the time of the Dhamma activity is really for the purpose of accumulating virtue or entering into a virtuous deed, a virtuous activity. It's not just a fruitless, useless type of activity without any meaning or without any result that the activity that you are engaged in, what it's feeling with dharma, is actually an activity which will benefit yourself and also others this time in the future, that it's actually an activity which will bring virtue and merit to yourselves and to others.

[06:38]

So in this way, actually, one considers it's just not an expense of money, but really it's an activity of accumulating merit, an activity of accumulating virtue, and it's something which most definitely will bring benefit and good results to each of yourselves and also to others. And once you consider the works that are done in this perspective, actually it's for the good of oneself and for the good of others, something is arising from this. So, no matter who one is in this world, actually a person or an animal or whatever, whatever type of living being there is, that actually everyone only desires one thing and everyone desires happiness alone and also desires to be free from any suffering. This is actually the great desire of all of us, actually, that we really are searching for some kind of true happiness and real happiness.

[07:47]

Unfortunately, we do not know the methods for obtaining this, and without knowing the methods, actually, we run away from our own happiness and we run into the arms of suffering itself, or we run into the arms of harm or discord. So, well, we understand, actually, that what we really seek is happiness, and we have to seek the proper methods for doing this. And the proper method to accomplish happiness is really through the path of dharma and through the path of liberation, because it is through this path that the methods for accomplishing virtue and for abandoning suffering or non-virtue are taught in practice. So when one works within a dharma center or a dharma society, then it's very necessary to keep this as a goal in mind and also to work together in harmony so that this may be accomplished. There's no use, actually, in coming within a society or a center and just looking down upon each other or looking down upon others or making trouble for one person, putting one person in a very difficult situation.

[08:51]

But instead, actually, if people work in harmony together, everyone takes some responsibility upon themselves, And then also, along with that, to understand that the very source of happiness within a society, any small or large society, is harmony among the people, among members, so that if any discord should arise, one should really check one's own mind to find out why it has arisen, and not to retaliate, but instead actually to practice patience and to practice a need to accommodate and also to relate to each other in a very in a positive and proper manner so that at all times, actually, this basis of harmony is always within everyone's mind as they work within the societal situation. And as long as there is this relationship of harmony among the members who are distributing all the activities or all the responsibility among themselves, then one's own individual happiness will rise as well as the happiness of everyone together.

[09:59]

So if anything bad happens, that one does practice patience, one does not retaliate immediately, that one really holds back. And when people see actually that someone is harming you and you don't retaliate in this way, actually you are practicing patience, that you are able to remain in harmony with others. And also others also see this to be a very good quality and also see this to be something that they wish to participate in. So it's very necessary that as the basis of the society or center or whatever, that harmony always be maintained in a very pure and very proper way. And that one's practice, no matter what one's practice is, no matter what tradition, what sect one practices of whatever tradition, any practice that one does is good, actually. Any of the practices of any traditions is of great benefit and will benefit everyone. However, Rinpoche feels that it's good to settle your mind that whatever you do practice, whichever center or tradition that you follow, that you really are firmly rooted within that, so that you're stable, that your own mind is stable, and that when others see you, actually, they also understand that, well, this person actually is someone who's stable, who's not confused, who's not jumping around with a lot of hazard ideas and...

[11:22]

Lopsided thoughts actually the person is really knows what they are doing and this will create fade to confidence in other people that People do know what they are doing within the Buddhist tradition or within whatever tradition they follow so that if a person just takes a bunch of ideas from here or there from different traditions and is not settled in their own mind what they're doing and seem to be confused and have hazard in their practice have hazard in their ideas and also it'll create confusion in the minds of others and it will not be of any benefit for that person themselves or for the benefit of others So no matter what tradition one follows, and everybody says all the traditions are of great benefit, of great blessing, that one just becomes very settled within one's ideas and then very settled and firm within one's practice so that in this way actually one can benefit their own self as well as benefiting others who will see and then also participate in that same tradition or that same path.

[12:29]

The tradition anyone follows whether even within the Buddhist tradition within the Latin traditions or even other Buddhist traditions are different schools or ideas and even beyond that actually of different religions themselves no matter what the traditions are that one should actually always maintain a very good thought and very good harmony towards all the schools all the different traditions and because it's only through harmony and proper or good thoughts harmonious thoughts and actions towards others that one can actually be stable oneself and also create stability and harmony and uh good intentions, one's own good intentions and others' good intentions. If one's own self, actually, if one's own practice is not stable, then one is not able to help anyone else even. That it's just like if you're walking somewhere and if your feet are not firmly set on the ground and you see someone else falling over, you try to help them, then both of you fall and there's no benefit.

[13:38]

You couldn't help anyone. So in the same way that within your own tradition, whatever tradition you do follow, you should be very firm and very stable, because through being firm in this way, then you'll be able to benefit and be able to help many other people. But if you yourself are not stable in your own ideas and your own practice and your own thoughts, then when you try to help others actually who are also confused or uncertain, then instead of helping them, actually both of you will tumble down, just like when you try to help someone when you're not stable on your own feet. So it's very important that one really understands one's own situation, one's own practice, one's own tradition, and then become very stable, firm in that. And then one is stable there, that no matter what one wants to do with other schools or other traditions, that one is able to benefit and prosper the entire tradition, no matter what it will be, no matter what it is, through one's own competence and one's own practice, and then also through other's same one's practice and one's

[14:39]

dharma path, they also will create a faith or confidence in what you are doing, and that confidence itself will even help them, whether they be within your own tradition or another tradition. So stability and harmony actually are the real keys for maintaining one's own individual practice as well as a practice for the functions or activities of one's own center and also other centers. Actually, if one practices by themselves alone, individually, that this is good and there's no need or no benefit of having a dharma center. Rinpoche thinks this is actually not a very good idea because in order to receive the dharma, in order to, for example, to invite a lama to come over to receive teachings and all the teachings that he had received, they'd come through the the center being here. Actually, without the center being here, you would not be able to receive teachings, and also other people would not be able to receive teachings, and there would be very little benefit.

[15:44]

But if you yourself tried to invite a Lama from India or some other place very far away and bring them here, it would actually be very expensive and probably impossible for any person to do it individually, and it would be very difficult in many, many ways. However, through gathering together as a society or a center, the one is able to invite dhammas or other dharma teachers, bring them together, and many people are able to benefit, listen to teachings, and then they're able to go up and practice individually. But the basis, the place where they receive the teachings and the source of their teachings comes from the dharma center itself. So that in this way, actually, the dharma center really is bringing great benefit not only to yourselves but also to many others. So from this point of view, It's very important to have such a source of Dharma, such a focal point of bringing teachings and the teachers and the teaching together. The senator can meet together on a regular basis, once or twice a week or whatever, and during those times actually to practice the recitation of the

[16:58]

Chenrezig, Avalokiteshvara, Sattva together. The center can also get together to do the Kara ritual in order to overcome obstacles and create favorable conditions for the center and for the members. And then also, just any time, the center is able to do other practices together, such as the Vajrayogini, since many have received the Vajrayogini teaching together, or the Hatha Vajra practice, or Bhakti-sambhava, or whatever practice that one different center has received. And also, not only on a weekly basis like this, but also on other special occasions, such as on special days of the Buddha's birthday or like this. And then also on special days of the anniversary days of different Sakya saints and Sakya founders. But on these special days also, people can come together and do some kind of recitation of mantra or sadhana or ritual together. It'll be a very auspicious occasion and also a great benefit And also in addition to that, if any of the members or even friends of the members of families or members of society, their center are sick or they're having problems,

[18:08]

to come together during that time and do special recitations on the benefit of those people, previous people, not only will it benefit them, but also it will benefit the members themselves, such as reciting the Tara Ritual or even Hava Yogyakateshvara, or whatever one can do, keeping in mind the person who is having optical aureus sickness or whatever. Or also if someone passes away, someone dies, also to come together and recite like the Vajrasattva practice where it can be easier to do something like the practice but benefit So that person who has died or whatever, and actually one should think at that time that one has some great power to benefit people through one's recitation, but actually the recitations of the mantras or the rituals of sadness really is the word of the Buddha himself, and that the words of the mantras of the Buddha really have very great effect and great what we see in power through the blessing of the Buddha himself. So that through the recitation of these, that not only will we be able to benefit those who are sick or if that's the way or whatever, but also just by reciting the words of the Buddha that brings great benefit to ourselves also.

[19:18]

So this also would be a very good practice to engage in. Thank you. I also want to say the same, that whenever things have to get lawless here, or just the resident lawless who are staying here, once you always have a proper relationship with the long list, that through this actually, just through a proper relationship with that, if you're helping the center, benefiting the center in this way, that through a proper relationship, one between everyone, the center, and the long list, that this will bring harmony and also it will bring confidence in the activities of the center. bring confidence and good activities among the teachers and the students and everyone together, and that this will be of great benefit for everyone. It will be a benefit to the lungs, it will be a benefit to the members, it will be a benefit to the center. And one should always keep in good perspective one's relations with everyone else within the center, towards the lungs, towards yourself, towards the members like this, and that through keeping

[20:30]

Well, any ideas of competition or jealousy or affect by thoughts kind of rising, keeping your mind in a stable basis, in a leisure basis like this, they want to be able to really produce good activities and benefits for yourself and for the center. And this is actually very important. Also, having the center here, actually, it's really important to maintain the activity of the center and then also to increase that in any way that's possible through coming together, meeting together, and then also through inviting, you know, other Vamas to come in the future in order to give various teachings, initiations, blessings, and, you know, various teachings on different aspects of what you've already received and new teachings which you wish to obtain. And, uh, The Rinpoche himself, though he does not live in America, but whatever he can do, whatever he needs, of course, he would be more than happy at any time to try to do whatever it is within his power to benefit the center, always to help the center and all its members.

[21:37]

And also, the Rinpoche says actually the center, that everyone really of the Sakyapa tradition is really under the guidance and blessings of Swami Sakyatrisan, being the head of the sect, so that whatever any individual member needs or center needs, one, if he's going to come to America to meet with his finance or even just to write and remain under his compassionate back and to offer his blessings, it is also very good. So he's an activist since his first trip to America, and most of the people he's met here actually are new. He's never met before a few in different places, like in New York or Boston. He had met a few of the people, but basically, generally, most of the people he has met are all new people. But he's been very happy to see the various activities that people have been engaged in, whether here or in the other cities and other centers. He feels that the people's earnestness and desire to practice the Dharma is really very great, and he's very happy with what he has seen.

[22:44]

Among the members here, of their desire to really engage in the various Dharma activities, and also the desire of people in America itself, actually, to really enter into the path of virtue, the path of liberation. And this actually has brought in much happiness and much joy to see this here in LA and also in other places. So it's his great prayer and hope that the center will continue very firmly, very strongly, continue to increase, and also as just an auspicious connection that this will be so, along with his prayers that he'd like to offer the center a small image of the Buddha. which he's brought. And then also, just sort of as an auspicious connection, and also with the hope that the center continues to give the center $500 to help the maintenance center. Thank you.

[24:02]

Thank you. Thanks. So, you know, Rujicin actually doesn't have a lot more to say today. Sort of his general advice is just that he thinks it's very important that the Center is here, that he's very happy with what he has seen with the individual members and the Center itself, that he has seen a great earnestness and a great endeavor Diligence among the members and within their own individual practice and their activities within the center so actually very happy and Pleased with this and it is his prayer that people pray for all the members as well as the center But it could everyone continue on that without obstacles and if everyone remain within harmony among themselves among the center itself and that you always pray that this will be so and

[25:17]

And also especially since at this time this dharma connection has been created between a guru and disciple with the various pleasures and also the right relationship will always be maintained with himself to all of you and then within all of us together. So at this time and then continually he will continue to pray for us. This happens out. So that's pretty much what he said. And then also, he said, actually, people have questions about various aspects that you have to answer. It's very short. Well, this is actually October 6th. Well, to the members of their members, thank you so much for your letter of the 7th of May and the enclosures. I am sorry to delay in responding to it. I am very glad to know the moves of Tupin Tunduk Ling and the various programs carried out at the center.

[26:22]

By now, I hope Uddin Khenram Jai is teaching at the center. It is quite important to practice the teachings you receive from various teachers. Only then it will benefit you. Dharma is the only remedy for all illnesses of the transient. and illusory world. I hope everyone will practice the Dharma with devotion and zeal from right now, with the right method and also with skill. We are all well and growing fine. The Sake Center and Sake College here are progressing steadily, and the Sake Institute at Port Guadalupe is also making good progress in every sphere. With all my best prayers for the success of 2,000,000 and its members in their dharmic activities and endeavors, sincerely yours and mine, Sake Kidman. friends and acquaintances about the teachings, how much do you say we felt threatened quite a bit? They don't have the teachings. You know, when I was a child, I used to go to school with my friends, and I used to go to school with my friends, and I used to go to school with my friends,

[27:34]

Thank you. Concerning Vajrayana activities, actually it's very necessary to have an initiation prior to discussing the various aspects of Vajrayana path. So it's not so good to talk about individual initiations or individual duties per se. Generally speaking, well, what I'm saying is just to talk about qualities of the Buddha, qualities of the Buddha's path, or especially about the Mahayana path or the Bodhicitta, or the thought of enlightenment now. There is the thought of enlightenment. Now, there's the great benefit in creating this enlightenment thought of working for section days, and there's the benefit for yourself and for others. So these general ideas, like within the taking of refuge, creating enlightenment thought, the general Mahayana path, this is very good to discuss.

[28:45]

But anyone who doesn't have a specific initiation, that type of teaching or discussion should be done with that person. No, it's not like this, which is totally... Mm-hmm. Is it necessary to visualize the mountains and mountains? Actually, we visualize how everybody works, and then When the nature pours down from the pond, from the heart, the mind of the animal pours down to the ocean.

[29:58]

the purification, okay? And then there's a whole consecration. So we have to do it, it's like, every time we recite the mantra, we do it, the whole thing, the ones. And it's like, well, we just visualize ones, and then we recite them shortly. Do the Tantra for me, because I've not been there. It's a very important thing. [...] It's nice, actually, when you're doing the Vajrasattva practice to recite the mantra and do the visualization together sometimes.

[31:13]

So, for example, let's say if you do the mantra 21 times of Vajrasattva, there's three common visualizations or uncommon ones, like the three common ones are wellness, evil spirits, and, you know, Purifying karma and then before I'm coming on to the poor consecrations That's if you recite the mantra 21 times and for each like for the first three recitations You can do the first visualization of the first time like terrified elements. Then the second three visual days their recitations you visualize it the purification of evil spirit and the third degree to visualize the filling the body and then exiting through, driving out either the illness or evil spirits or bad karma, or then receiving each initiation. So if you do it that way, like your seven visualizations, you can do three marches and take each visualization together. Or if you want, you can do one march or one visualization so that you do seven and then start the cycle again. So then you just do one recitation, one visualization, one recitation, one visualization, and then go through the whole thing.

[32:17]

Either one might work okay. Continually, during the course of the Vajrayogini teachings, we would go to the Chakrasambhara. And I watched them live. I left the river with the baby. And also, I heard the texts and the prayers to the Chakrasambhara culture. Is this something that we should get in English, or should we say it in English? And if it isn't, how can we find out more about it? Or shouldn't we? And I think that's a good question. I think that's a good question. I think that's a good question. Yes, it was very difficult. It was very difficult. It was very difficult.

[33:18]

It was very difficult. [...] Chakrasambhara is really the male counterpart of Vajrayogini. Actually, there are many forms of Chakrasambhara. There are different forms of Devajra, for example. He's an Amitārā-cantra-yoga deity. The most common form, generally speaking, is that we have four faces and twelve arms, but actually there are many other forms of cakrasambhata. And basically speaking, this consort, the mother consort with cakrasambhata, is vajrayudin or vajravarayi, the same Vedic.

[34:22]

So if you're actually, what you've received is the essence of that teaching in the form of vajravarayi and vajrayudin yourself. So this is the spectrum teaching comes on within of this cakrasambhata teaching. So anything dealing with that, it's fine to read and to study. But the 10% letter initiation you might receive. So actually, it's not so good to try to find or read anything of that without the initiation first. And in any case, the chakrasambhaka tantra is a very big, very vast thing, which, as far as I know, has not been translated into English. But Rinpoche is saying, in any case, that since you have not received the chakrasambhaka initiation, that there's no need. It's actually better that you do not deal with that at this time. It's on top, actually. It's a picture. It's a small picture of Chagas and Bharat. You can see. It's on top. It's on top of it.

[35:23]

So, um... Stop. Stop. Stop. So, Rinpoche said, actually, that if you want to read it in Tibetan, it's okay. There may be, actually, some things translated these days. I haven't. On some of the tantras there are, but Chagatwar hadn't seen that. Yeah, actually it's up there in this book. Let me ask you an easy question then. The one buddha that we need in gosh-religion practice is the point that we need any other in the practice of the sadhana.

[36:29]

any more mudras that we need besides that? There's a few like offering mudras and things. The main invoking mudra is called the Flaming Mudra. That's the main invoking mudra. There's other like offering or invoking in this order like Amvajra Samajja. Besides those actually there's not so many. The long monastery of Yenisat is quite long because I found myself falling asleep during... This is... Not because I'm bored, because it's just... It's long, and does Rinpoche have some advice on... Well... The thing about the concert can't get you up straight. Constantly. Now, German doctor, should I give her this? Then, cause I'm sarcastic, don't let her need this. Don't let her need this. Don't let her need this. Muzi said you should retire from the work.

[37:36]

You're working too hard. I'll think about that. Actually, one of the things is sometimes if you try too hard to understand and concentrate on each of the parts, they look very tired, which is awesome. So try to... That's so weird. try to keep the mind a little bit more, you know, that's it. It's easier to be passionate.

[38:36]

Please try. Try to keep the mind a little bit more vicious, you know, without really... closing the mind, and piercing the mind too much, and turning the mind too much. Trying to understand too much together. The only way to do that is actually by coming back here, trying to get too much angry with focus. I want more of the tricks and bubbles, and having a heavy mind, to tightly let the mind reach it, and to go inside the awesome beginning, so that you're not too much of a, you're too much of a... In that regard, it's been a good idea for me to become familiar with the law before doing this short, uncommon document, so that in a condensed capacity one is familiar with this prestigious event, just to thrive more briefly.

[39:48]

And also at the very of the various including bachelor's and so forth um instead of when doing the box office she wanted to do all of this practically as a day over if you wanted to concentrate on the other two uh each day so that once you do the entire process of completion or just like some of the short ones in there? Well, the completion practice, to do all of the completion practices each day, there are all of the ones from the leadership that survived that, or truly there are, there are one of the capitals as well, and should, it's what you've done recently each day, or or maybe a couple one day, a couple the next day, or as long as they want to become in love with each other.

[40:54]

I don't know, because at the Columbia, they do go either the long track or the short track. They have to go to the same long track. It's actually the same as the short one, but just it's written out in a more detailed manner, so it's easy to understand all along with it. But if you understand what it is, then actually use the short one, because it includes all the parts of it all along, and then it's fine to use either one. The problem with that is also that you have to do it for sure. Basically, you should be able to understand what is lit every bit. So, just understand that, you know, when it's on the law, when it's just a conversation, and that's you, not the law, what you use, that's fine. And just to basically understand what it is. You don't have to remember anything, you just have to know what it basically means. You know, until your practice is complete.

[41:55]

And then it's fine if you're really short on time. Then as far as the process of a preaching practice is concerned, you can at least do the Uncommon meditation we are taught every day, just once. You know, like, we were described, like, a tough part of the income, you know, a bunch of people, three times, five times, and the second time, three, five times. Just do both of those once, the first part, the preliminary part, the main part of the meditation. of the meditation we are taught once every day. So that would be excellent. That would be very good to do. And then the other process of completion practice, as you read it, is fine. But actually, it's just a snapper that we teach through the meditation we are taught here at Kamo. That will improve a lot of the process of completion. And it will be a very good practice in itself to do it. but that's minute whenever you have a chance then you the other supplement right what's this So what she was also saying, what they do is, they use the shirt satellite, the product satellite, and you make the communication go on through the long way, as you're going through the commentary, through the practice, through the year, making your, the fact that you're getting full.

[43:59]

He said actually the long one is very difficult. You get very bored with it. It's not very good. You use the short one and it's such a lift. You get good understanding of the long one. And also you can look back to the long one. You get an understanding of the specific part, such as the refuge or the sound, the radio, the operation, whatever. And do it in this manner. He said it's very important to be aware of these notes and all that. You know, you get on that sort of something. For the purpose of learning it, does it matter if you learn the short one first or the long one first? Is the short one just as good as just starting out? In order to use them for either one, it's boring, because it's really basically the same practice. You want to spread it out as much as you can. Mystery machine. Show one, page 95. Yeah, yeah, cover that one. That one. Yeah, cover it. I don't know what I'm saying.

[45:00]

to be at the heart, the eight-pedal or the spoken wheel, and also one just in the middle of the back. And between these two, they hold them together. There's a string of bones that come down, all eight ones. And actually between those, actually from the front to the back, there's like strands of bones which connect them together, going around the entire body, part of the sides. And with the eight... The wheel that represents the Buddha in the heart is the eight main pebble, dharma chakra. So this is for the father only. Then on the arms, at the wrist, there's wrist and the upper arms, and then also on the ankles. There's also another ornament, ornaments of bones. Again, it's like a flat piece of bone, three in number, like one on top of the wrist, one on the side, one below. And then again, it's come together with a rosary of beads. And then finally, at the waist, it's like a belt.

[46:49]

But with an apron coming down, again in the belt, you can either visualize the three pieces of bone, or five pieces, like coming in the center and then on the sides, one on either side for three, or one towards the back, two towards the back, so like five, either one. And one of them are gone, little bodices, again, the upper bodices. And again, strung together with rosary beads of bones. And from that, hanging down various tassels, loops, which are...

[47:16]

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