So this, this is composed by Panchen Losang Chokyi Gyaltsen, the first incarnation is the Gyelwa Ensapa, the next one is Panchen Losang Chokyi Gyaltsen, I think, the second one, the Panchen Lama’s, the Panchen Rinpoche’s incarnation, so this is the second one, Panchen Losang Chokyi Gyaltsen, who composed the Guru Puja, the mahamudra text, all those things, it’s an unbelievable lama, enlightened being.

So I haven’t received the complete, oral transmission of the complete text, but I’m looking forward to receive it in the near future, the whole collection of this. I received only some of the texts, pieces, like that, mahamudra, the mahamudra commentary, and I think, the Guru Puja, then the, there’s a very special Twenty-one Tara meditation, with each Tara’s mantra, it’s a very special meditation, so that was my first teaching received from ?Dakyab/Dakpo Rinpoche with Pari Rinpoche, so Pari Rinpoche already took two initiations, teachings from him, so I went, so I checked whether Rinpoche has received the oral transmission of Panchen Losang Chokyi Gyaltsen, so Rinpoche has received. So I took this, the Twenty-one Tara special meditation because of Geshe Dawa, one old, he’s quite old, senior geshe from Sera Je, who taught so many years in our center in Australia, Melbourne and Adelaide, Vajrayana, the center started by Roger, so many years he taught, and then very lately he retired and then started his own center because he want to rebuild the monastery in Tibet. So, he’s very eager to receive this. I think his main deity is Tara so I think very eager to receive this lineage, so I did it by telephone, after I received from ?Dakyab/Dakpo Rinpoche in Dharamsala, I did it by telephone from the United States to Geshe Dawa in Australia, Sydney.

So, but I haven’t received the oral transmission of this, I just thought just because there’s need to do 1,000 times by Sangha for this boy whose body was shrinking, but I, anyway, you can dedicate this all the three boys, two other boys who also, they have same sicknesses. So I thought to go over just especially the part that need to be clarified, okay?

So, in Tibetan it’s called Chol tor. So the Chol tor, chol is pieces ?of torma. So this, here it talks about lineage of this teaching, from this practice from where it came, it’s from Compassion Buddha, Chenrezig granted the yogi, great yogi, ?Palden ?Kyergampa.

So if you have read Liberation in the Palm of Your Hand, the commentary of lam-rim, stages of the path to enlightenment by great enlightened being Pabongka, so there it’s mentioned that, during the section of refuge, the commentary of the refuge practice, there, so things that, by taking refuge to Dharma, what one should abandon, and what we should practice, it might be during those points.

So, anyway, so one benefactor, their wealth went down, they become poor, their wealth degenerated and they become poor so then they sold Prajnaparamita text, maybe the 8,000 stanzas, I think, might be that. So it was written with gold so they sold that. And then they invited ?Palden ?Kyergampa, this Chenrezig great yogi, and three or four other monks.

So after they had the meal at the, after the benefactor offered lunch, after they had the meal, then suddenly this yogi has unbelievable pain in the body, unbelievable pain happened in the body, so then because he is able to see Chenrezig, so then he asked Chenrezig, he made prayer to Chenrezig, then he saw Chenrezig then he asked, ‘why?’ Then Chenrezig explained that, “Because you have eaten food with the money received by selling the Prajnaparamita text,” I think it might be 8,000 stanza, that’s one volume; it might be that, I’m not a hundred percent sure, but I think might be that.

So, that’s why, because you have a higher realization, so therefore, the karma is experienced right now. Those other monks, the four other monks there’s no pain is happening, nothing happened, they are completely comfortable, nothing happened to them, that’s because they are going to be born in the lower realm, in the hell realm. After this life, they are going to be reborn in the hell realm, experience all those heavy sufferings. So that’s why nothing happened to them, they are completely comfortable, nothing happening. So, therefore, Chenrezig explained.

So that is due to pollution. Even the very highly attained being, yogi ?Kyergampa, so he received the pollution and then that, by selling Dharma texts, then, with the money eating food, eating food with that money. So, immediately ripened that karma to that yogi, because he has high realizations and less obscurations, so he immediately experienced in this life, and, right after lunch, immediately.

So here, so like that kind of negative karma collected, statues, stupas, scriptures, the holy objects, selling with money, eating food and so forth. I remember Geshe Lama Konchog, so many years ago before we moved to Kopan, I remember that first time Geshe Lama Konchog met, Boudhanath, we were staying. The caretaker of the Boudha Stupa, called Chini Lama, at his son’s house we were staying. So Geshe Lama Konchog was talking about, because this family has a big business, huge, family who makes huge business of statues, thangkas, sell, so maybe from that conversation. So, anyway, a conversation started about eating with the money by selling holy objects then, then came to talking about paying money for the rent, house. Then Geshe Lama Konchog, at that time, I remember saying, “If you have no other means to pay rent, then maybe slightly better, maybe a little bit better.” He said that, the food. However, then there’s also water, if that includes there’s water there, everything, includes that, so able to drink. However, so, better if there’s other means, then, better to not with that money.

So anyway, normally then, if there is money received which came from selling holy objects then you spend back to the holy objects, so you don’t eat with that, you don’t eat food with that money. So spend back to holy objects, making Dharma books or printing Dharma books, making statues and so forth. So I just remembered this, just side talk.

So here, so the, some meditators at Dharamsala, for example, they don’t want to receive money from His Holiness the Dalai Lama because they’re afraid of receiving, it’s not that His Holiness has pollution, but here you shouldn’t misunderstand, it might sound like that, it’s not that. Again, of course pollution, receiving pollution came from one’s own mind, not from God or not from Buddha, so the, of course if you’re an enlightened being it doesn’t affect, it doesn’t, you have no cause, there’s no cause, I don’t think even arhat, because cause of delusion, negative imprint, cause of delusion is purified totally, so I think there’s nothing to obscure your mind, there’s nothing there to obscure your mind.

And then no question about the arya bodhisattvas, arya beings, there’s nothing that, with these things, that obscure your mind. I don’t think it affects. Arya being, after you’ve realized wisdom directly perceiving emptiness, which ceases, directly ceases the defilements then you go to lower realm, it’s not possible, there’s no such thing. It’s impossible, that’s impossible thing, illogical, there’s no reason for that.

But, even the meditator who has achieved the second path, the preparatory path, within that there are four levels: heat, tip, patience, sublime Dharma. So, after you, the third, patience, once you achieve that, the third level of the preparatory path, once you’ve achieved that, you got definite certainty that you never get reborn in the lower realms. So this is before you achieve arya, exalted path, arya path. So how it’s possible after you achieve the wisdom directly perceiving emptiness, the exalted path, how it’s possible to born in the lower realms, your mind get obscured and then get reborn in the lower realm—not possible.

So, of course, for buddha impossible to be affected by this. So have to understand these lines, you have to think. So whether it becomes pollution or not it depends on the mind, the person who uses these things.

So anyway, what I’m saying is, so many meditators who are there, they don’t want to take money or these things from His Holiness, not that His Holiness has pollution but, I guess that your level of mind is not high like this, so then I think it get affected, become pollution, so that’s what it’s saying here.

Here it says, “This practice is highly admired that used the, received the pollution, food and so forth, things that received from guru and Triple Gems,” so include like those what I said before, the story that I’ve told by selling holy objects, the money, that used for food.

So then, so if something like this happened, so then this is a practice that is very powerful to purify those pollutions. So, then who wishes to practice chol tor, the peaceful torma, giving the peaceful torma. So it’s five tormas, so if you’re able to make torma with tsampa or flour you can do that. Otherwise, however, you can put even, you can pile up biscuits pile up, if you are unable to make torma, you can do that. Or you can put a banana, if you don’t know how to make torma, if that’s too complicated for you then you just put even five bananas there, banana is like shape of torma, up, so, anyway, cut the bottom part, then you put up like this, you can do that. Sometimes I use gektor, if there’s no time to make torma, then we use banana just as torma. Anyway, that’s easy to, can be shown here, ask the famous Kopan lama gyupas, okay? There are five tormas.

So the torma has ?tep gyu, tep gyu is you take the dough, with three fingers you take this piece, it’s called, tep gyu, so three tep gyu’s to each torma, to each torma three tep gyu’s and water, each torma, with each torma, should be said. Then there’s another container, fifty-one pills, tsampa pills, I mean, can be biscuit, like they make here. With biscuit you mix with water and make pills, so like that, so whatever, wheat or barley, whatever it is. So anyway, you can do with biscuit, like that, make fifth one pills with water, so you make preparation.

Then with the pure virtuous thought, then preliminary refuge and bodhicitta, okay. Then the sadhana, the, to do longer version of the sadhana, then there’s a text where you do a hundred tormas, hundred torma means this round torma, round one, like size of pill, like pill shape made, round torma, so that’s torma gyatsa, one hundred torma offering practice. That one is regarded very good practice, that contains in the thought transformation text, there’s Eight Verses of Thought Transformation there, and in the Lama Chöpa, Guru Puja it says, “Jor wa zhi dang dän päi thab khä kyi…Däl jor dön chhen je par jin gyi lob.” “So with the skillful means of the four activities, whatever happens to your life apply immediately to the meditation, to the practice, to the meditation means to practice, [Tibetan] whatever situation you encounter,” happy or suffering, unhappy or happy, so praise or criticism or comfort or discomfort, whatever, loss or gain, so anyway, whatever happens then immediately, without delay, apply to the meditation,” means to practice, otherwise, if you delay, the word why it says immediately, if you don’t do immediately, then delusion arises, then you’re late to practice, then delusion arises, the enemy arises, then destroys you already. Then you become evil being, engage in negative karma, so creates obstacles to your own liberation, enlightenment.

So, [Tibetan] “with samaya of thought transformation and the instructions, with the practice of the samaya of the thought transformation, and the instruction, [Tibetan] then please grant blessings, [Tibetan] this freedom,” thräl is freedom; jor is richness or endowment, sometimes translated, leisure. If we say leisure, if we translate leisure for jorwa then it confuses because it’s the same, it becomes the same meaning as freedom, it doesn’t make much difference, sometimes translated into English, leisure. Also, anyway, you don’t read English. I mean, not everybody work in English, so leisure also, leisure is not correct, probably not the right translation because it means like leisure of after food you go, after food then you smoke a cigarette, you have leisure of smoking cigarettes, or leisure to drink alcohol or something, I guess leisure to relax, don’t practice Dharma, not without practicing Dharma, leisure. So, anyway, jorwa is richness or endowment or the richness.

So, [Tibetan] “please bless the freedom, richness to be highly meaningful,” so that means this perfect human body, okay?

So now ?tshig _____ means the four actions: making offerings to the Triple Gems, then the protectors, requesting them, I think it might be like this, purify the negative karma and defilements, and collecting merits. The other one is making offerings to the Triple Gem, the Dharma protectors, and asking them to harm you, requesting them to harm you. And then also making torma to the jungpos, the spirits, asking them to, after you make torma, you give gifts to the spirits and ask them to harm you, so because, if they harm you, then you are able to practice Dharma, you are, quick way, you are able to practice thought transformation, quick way to develop your bodhicitta, absolute bodhicitta, conventional bodhicitta, patience, all these things, able to quick way to develop, so asking them.

So those whose level of mind, those who has got, [pause] whose level of mind is in this, you have got very definite confidence, whenever the suffering, some sickness happens to you, suddenly some pain happens to you or somebody criticizes you, whatever happens, [snaps fingers] immediately that you are able to utilize that to achieve enlightenment. That means, immediately you are able to utilize that for bodhicitta, to develop bodhicitta within you, or to meditate on emptiness. So, somebody whose mind is well trained, so, I think those who have very powerful compassion, I think for sentient beings, asking them to harm, the protectors, the spirits, to harm you.

Then the, those whose level of mind is not in that state, can’t transform the suffering into happiness, then, you request them to not interfere, to help, to not interfere and to help, support your practice.

So, for example, Geshe Lama Konchog, the first explanation, whose mind is well trained, for example, Geshe Lama Konchog, he, when there was a lot of rain in Nepal, Kopan, so Geshe Lama Konchog was outside, I think that time the old monastery, so there’s a bodhi tree, large in front of that there’s Tara, a Tara statue that Lama put there with a kind of small pond down below. So there’s a step in front of that, there’s a big step, so that’s very soft, very slippery, so I think Geshe Lama Konchog fell very heavily, very heavily on the cement floor, on the step.

So, as soon as he fell down, I mean, he fell down so heavily on the cement floor, then, very, I think even I may have heard the noise, very heavily, so I think, he immediately, when that happened, immediately he felt incredible happiness, he felt incredible joy, happiness in his heart.

Why? Why he felt incredible happiness, joy, why? Because he immediately thought that my obstacles, that he received my life obstacles. So he immediately thought that he received my life obstacles. So then it made him so happy, so incredibly happy. So that is the sign whose mind is well-trained in the thought transformation, the definition of whose mind is trained in the thought transformation—lojong.

So, somebody who has strong compassion, then they are, then they make torma to the protectors, spirits, asking them to harm, which is so opposite to ordinary beings, ordinary people.

So here, torma gyatsa, this contains all that four practices, all that four practices is within that. So that’s a great practice of thought transformation.

So anyway, many practitioners of lam-rim, so many they do this practice. So I did only a few, one time I did in Indonesia, Bali Beach, because some people are sick, some people I did puja, so I went to the beach, there was nobody there, so on the sand I did, one time I did that, and that, just only two or three times, I think, something, so I didn’t get done much that practice, but I received the commentary from His Holiness Kyabje Ling Rinpoche.

So the sadhana, before you begin the practice, sadhana, is from that practice, generating oneself as Chenrezig, okay? Then that is the elaborate one.

The short, but this text I don’t think anybody has translated, I haven’t seen, maybe other traditions might have but in the organization we don’t have, in case some other center, Gelugpa center may have, I’m not sure.

So now the short way to do is instantly you visualize Kasarpani, generate as Kasarpani. [pause] So this, there’s I think the one face, two arm Chenrezig. There’s one Chenrezig, this hand resting here on the moon cushion, like this. That has another name, ?Sem nyi nal sor, Chenrezig , ?Sem nyi nal sor, so it’s like resting. So that I need to check this one to make sure. So it could be that, but anyway it’s like White Tara, one face, two arms, Chenrezig, but without the eyes in the hands. So then, that I need to clarify, check, make sure.

So here, invite all the guests, beams emitted from the heart syllable HRIH, inviting all the guests of samsara and nirvana. This is similar to Vajrayogini when you do kusali tsog, that, offering your body, transform into nectar, then offering to the merit field, so there’s a specific visualization, so I think the ?si zhi dön, so the visualization is according to that. [pause]

So the, [pause] here at the center might be Chenrezig, there might be, surrounded by the, so one is with the root guru, that one, then surrounded by gurus, direct gurus, like that. Manjushri surrounded by the protectors, I think, the bodhisattvas, protectors, I think, maybe that. Then there’s a, the, down below the gurus there may be the deities, four classes of tantric deities.

Then, one group is Chenrezig as, Chenrezig in the center, then, surrounded by, it’s called, guest of the compassion, the six types, the six types of beings you can say, six types of beings, six realms’ sentient beings, they’re the guests of compassion. So, they, above Chenrezig, then the six types of beings.

Then there’s Vajrapani on the top, then down below there’s the sixty different types of spirit possession, dun. Then 80,000 interferers called gek So those spirits and all those spirits, different types of spirits all around. So the, to guide the six realm sentient beings, then there’s Chenrezig, then to all those spirits, dun, the guests of the spirit possession, interferers whom you have karmic debts. People who are possessed by spirits, people who receive harm from spirits, because you have karmic debts, so that’s why this time those people are harmed by spirits, also like that. So anyway, similar, then people who died, born as spirit, then harm, things like that. So they guide, opponent, antidote or the, guide, refuge, Vajrapani, antidote for those beings, for their harm.

So the, basically similar like that, except the root guru, Sangye Dorje Chö, then all the lineage lamas around, related to Vajrayogini, that one you don’t visualize, specifically related to Vajrayogini practice. So otherwise, the rest you can visualize.

So here in the prayer, it comes out, the root guru is Chenrezig, then there’s the sambhogakaya, nirmanakaya aspect of buddhas there; buddhas, bodhisattvas, Triple Gems; then, six types of beings, and then particularly those who give you harm, whom you have karmic debts, so all the guests. [pause]

So here it says because this practice came from Chenrezig, so therefore, so generally, the actual body of the practice is offering to three groups of guests. Because this practice came from Chenrezig so, and this was taught by Chenrezig, then ?Veruna, I don’t know the name of the naga, ?Veruna, who is under the order of Chenrezig, so offering the torma to them, then later, some holy beings they made up this practice. So that’s why you don’t offer the body to them.

So the first, so, torma substance, so then you, so you dispel then purify. First you dispel, so from your heart syllable HRIH, then VAJRA AMRITA KUNDALI HANA HANA HUNG PHAT, or the, or can do also Hayagriva, one face, two arms. The VAJRA AMRITA is, that’s the general one, you can use general one. Anyway, you can recite one of those, and visualize one of those deities, wrathful deity, Amrita, ?Du di kyil wa, in Tibetan. Then chased away, either many came out, either one came out, then, from the heart, then you see the spirit possession abiding with the torma then, 100,000 like that, whether you transform, whether emit one wrathful deity, one or many, chased them away, dispelled them away, beyond this ocean, beyond from the world, ocean.

Then, you purify in emptiness, then generate, and then bless with the three syllables. Generate into, here, I think, so after purified in emptiness, so the torma substance, it appeared to you as something real one, in the sense existing from its own side, so you think that is hallucination, that’s total hallucination, and then think of the meaning of that, that’s total nonexistence, that is totally nonexistent, not even an atom of that exists.

Then, while it’s empty, then generate into extended jewel container, expansive, it can be expensive as well, but extended jewel container, then, nectar inside, uncontaminated nectar, then, bless with OM AH HUNG. So usually the, the syllable BHRUM, while it’s empty, then the syllable BHRUM appears and then that transforms in extended jewel container. Then there’s OM inside, that transforms into uncontaminated nectar. Then you bless with the OM AH HUNG, that means blessed it in the vajra holy body, vajra holy speech, vajra holy mind of the buddha. Vajra holy body of all the buddhas, vajra holy speech of all the buddhas, vajra holy mind of all the buddhas, that blessed into that.

So, I didn’t see a particular commentary of this but I think, so can like the, like in the lower tantra, that’s how you generate the torma, like that, the offerings, torma.

So even the Highest Tantra, when you do, when you bless gektor, torma to the interferers; landlord tormas, tormas to the landlords, even the Highest Tantra you bless in that way, like that. Because, I think, they are not enlightened beings, they’re not beyond from samsara, and they’re ordinary beings and even the highest tantra, gektor and the landlord tormas, why done that visualization even the highest tantra, I think it’s, so like that. They are ordinary beings so I think the blessing is done that way. At that time you are not visualizing them as, like during tsog offering, when you offer to the sentient beings, at that time you visualize, they are sentient beings, but you visualize as deity, they are all in the deity form, six realm sentient beings in deity form, you are not giving tsog to the ordinary beings, essence, sentient beings suffering, but the aspect is the deity, so, just having visualized as deity doesn’t mean they become enlightened.

So, here’s differences. Highest tantra deity, so you, the tsog, you bless into five meats, visualize in five meats and five nectars, and then you bless, and it becomes nectar and you offer them by visualizing them as the highest tantra deity. But here you don’t visualize them as highest tantra deity, here, so ordinary beings, they are ordinary beings and also with ordinary being, like that, so I think it might be that.

So when you offer, then you offer with the manta: NAMAH SARVA TATHAGATA AVALOKITE OM SAMBHARA SAMBHARA HUNG. Either you offer with that mantra or ?GURU [OM] ARYA LOKESHVARA SAPARIVARA IDAM BALIMTA KHA KHA KHAHI KHAHI. So that one that already you have in the book. So you recite that three or seven times, then make offering.

So the first one is offering to Chenrezig, you can see in the prayer, Chenrezig and the surroundings, the assembly, the surrounding assemblies, and then request there to grant general, sublime realizations.

Then second torma. Yeah, okay, mention that.