Before beginning of that you did the motivation? Huh? At the beginning of the prostrations did you lead the motivation or not?

[Ven Sophia: Yeah, yeah, yeah.]

[Rinpoche spends some time sneezing, blowing his nose and coughing.]

Good morning. Happy New Year. [Rinpoche laughs, group laughs] I’ve forgotten the word, what’s the Chinese? I’ve forgotten the words for Happy New Year.

[Chen Ru: Shin ne kwai la]

Shin ney koller, shin ney koller.

So those who are not familiar, so before doing the prostrations, whether you do prostration by reciting Vajrasattva or the Confession of Downfall, doing confession with this, to do effective way, then strong motivation the regretfulness of the various negative karmas collected from beginningroup laughsess rebirth. Thinking in this way, that, “The purpose of my life is not just to achieve happiness for myself, not just to solve my own problems, but to free all sentient beings from all the suffering and causes and bring to enlightenment. Sentient beings from whom I receive all my three-time happiness. All the past, present and future happiness, all the happiness, temporary and ultimate happiness. For that I need to achieve enlightenment, for that I need to actualize the path, for that I need to purify the obstacles and defilements.”

This not necessary to think every time but this is the extension. When Lama Tsongkhapa asked Manjushri: “What is the quick way to achieve enlightenment?” Manjushri advised do the, attempt all these together: purifying the obstacles for attainment, so that means normally what is mentioned in text is normally Vajrasattva, so forth, so that includes the Confessing Downfalls, this reciting the Thirty-five Buddhas’ names and so forth. Then collect the necessary conditions, the merits, this usually mentioned offering mandalas, then that’s one, those two are one. Then one-pointedly making request to the guru, that’s third, receive blessing. Then the third, mind training in the actual body, the stages of the path to enlightenment, the actual body. So this is the answer from Manjushri to Lama Tsongkhapa’s question.

So here this practice is part of what Manjushri answered to Lama Tsongkhapa’s question, purifying the obstacles to have attainment of the path to enlightenment.

However, then think, to feel about the negative karma, to really feel in the depth of heart, strongroup laughsy, the shortcomings of negative karma and then to get the strong thought to purify. For that method, so for example, one negative karma of killing and then that has four suffering results. Then one of them, the ripened aspect rebirth is rebirth in the lower realm. The three others you experience in the human realm. To do with the environment, specific result, the unpleasant, very depressed place, very dusty place where we live or we are born. Food that you eat become side-effect, unable to digest, can’t digest food. Even you eat food, can’t digest food, become a cause of sickness. Even you eat medicine it become side-effect, even though it’s correct medicine for that sickness, even though what medicine doctor gave is correct medicine for that sickness, but for that particular person, even though it helps others, but for that particular person it become side-effect. Instead of cause to be healthy and have long life become cause for sicknesses and life obstacles. So for this, that’s the possessed result, in Tibetan called [Tibetan]. So forth, these things, so it’s possible also not only that, from that you can guess also house, cars that was meant to help the life, happiness of life, for long life, however, but they become a condition for death. Similarity, not only food and medicine, that it actually helps the life, to have long life, comfort, but it become cause of death. So follow similar. I guess it would be similarity with expansion from that example mentioned in the text.

However, so for example, diabetes, that many delicious foods you can’t eat. It become harmful. [Rinpoche laughs] So like that, so like I have. Those things, yeah, just mention the text, in the sutra, the Tenth Bhumi Sutra, Lama Tsongkhapa quoted, so the negative karma of killing, like that. Then receiving so many harms from others, life. Your life become in danger, so the experiencing the result similar to the cause, others harm to you. Many times not necessarily someone kill you because you did some harm in this life to that person, to that animal or that person, not necessarily. So many times not having any story like that in this life but suddenly somebody kill you. That has reason, that is because, that reason that you harmed to that sentient being in the past lives. The cause what makes that person to harm you is done life before this or many billions of eons ago. But in the woRinpoche laughsd people who don’t know karma, who don’t know Dharma, who don’t know karma, who don’t think, intellectually they know karma but doesn’t think of the daily life, doesn’t discover, doesn’t recognize, when the problem happens doesn’t think of karma, even though intellectually talks about karma. Like myself talking about karma now, you see. But at the actual time when the problem comes difficult to remember that it’s karma.

Then the other one is creating the result similar to the cause. Again you do action of killing because the negative imprint planted on the mind by the past negative karma of killing, whether it was done life before this or whether it was done billions and zillions, numbeRinpoche laughsess eons ago. So engage again in the action of killing, that which is creating the result similar to the cause. So [Tibetan] the result, you are experiencing the result similar to what you have harmed to others in the past. The fourth one is [Tibetan], creating the result similar to the cause. You are doing again what you did in the past. So I would think the last one is the worst one, than rebirth in the lower realms. Rebirth in the lower realms you experience a number of times, not like Christian view that once you are born in hell you are forever in hell, nothing you can do. Not like that. In Buddhism, in reality and what Buddha explained, in reality, it’s not like that. Only a certain number of times until that karma finished, when that karma finishes you don’t experience that hell realm. So that result of that karma, when it’s finished.

But the creating the result similar to the cause, I would think that’s the most terrifying one among the four results because that complete negative karma again produces the four suffering results. Then one of them is creating the result similar to the cause then that produces another four suffering results, so it goes on and on like this, and becomes endless. So if you don’t purify that one negative karma of killing that you’ve done, there are many negative karmas of killing, negative karma done, killing, there are so many but I’m talking about just one, from those, one, so if that’s not purified, from that one negative karma the four suffering results goes on and on, the creating the result similar to the cause, the complete negative karma producing four suffering results so that goes on and on, so endless. It won’t end if you don’t purify that negative karma and if you don’t live in the morality abstaining from killing. One solution is purifying the past negative karma, that negative karma and the other one is to stop killing, living in the vow, abstaining from killing. So these two are the solutions to not experience, so purifying, purifying the negative karma if it’s done with the remedy of the four powers then you don’t experience the four suffering results. So even the purification has to be perfected with the remedy of four powers. Otherwise, experiencing the four suffering results doesn’t stop complete experience of all the four doesn’t happen. Therefore, that’s one thing you have to understand. So these two things are solutions to stop experiencing continual suffering result of that one negative karma, goes on and on forever, experiencing the suffering of samsara.

Then the other one is, so to experience the opposite, to experience happiness, opposite of these four, the happiness of higher rebirth, the perfect environment, desirable, beautiful environment, that result, and to not receive harm from others, only help, to not receive harm from others, so you have long life and then also you don’t do the action of killing again. Instead of that you, so you don’t engage the creating the result similar to the cause, engage again in negative karma of killing, again you live in the vow, abstaining from killing, so four result happiness.

So this one I just expanded but the point is one negative karma, just one negative karma, there are many negative karmas of killing, so much is done within one life, but one negative karma of killing, how that is harmful, if you don’t purify and you have to experience the suffering result endlessly, forever. To get that idea and then you feel even one negative karma that’s so unbearable, most unbearable. It’s much more worse, you can’t stand, if poison has gone inside, food-poisoning or poison in the food went inside, then cause of death. So if you recognize that, if you discover that, you would do everything to get out the poison immediately, can’t wait even for a minute, a second, can’t wait. Now here, that even you eat poison, that only separates the consciousness from the body. Just by that it doesn’t cause to be born in the lower realms, that such a long-term, eons of suffering. That didn’t happen from that, just from eating, having eaten the poison; but the negative karma, that one negative karma is not purified then get rebirth in the lower realm and experience unbelievable length of time suffering, even eons of suffering. So therefore, the regretfulness of having created that negative karma should be like having eaten the poison but should be even more than that because of the harm, the harm of the poison is nothing. One negative karma, the harm is unbelievable, the heaviest suffering of the lower realm for an unbelievable length of time and also even in the human realm, all those other problems.

Then that, or the sexual misconduct, the four suffering results. So in this life or future lives, even you born a human being but the wife or husband or other companion’s mind is against your mind, your wishes, so doesn’t get along, doesn’t become harmonious, cannot have happy life. Also in the office, in the family, people around you they don’t support you, their mind is against to your wishes, not harmonious to your mind. All these problems that is experiencing the result similar to the cause of sexual misconduct.

Also gossiping, it has four suffering results the complete negative karma of gossiping. Chatting with attachment clinging to this life, however, either with anger, one of these nonvirtuous thoughts, so which is meaningroup laughsess, which doesn’t cause happiness beyond this life. So there are many things. One negative karma of gossiping brings also four suffering results. So that experiences endlessly, same as I explained before with the killing and the other. So first thing that, then how one negative karma is so harmful.

Then living in the, Sanghas, all those who live in thirty-six vows, gelong, gelongma, fully ordained, either gelongma, male or female, fully ordained female one or fully ordained male, however, then there are so many, much more. If one is able to practice vinaya, these vows able to live, if one is able to take and able to live in the vow then it’s unbelievable, unbelievable, the best life, most profitable life. If one is able to take the vow and able to live in the vow, especially the higher vows, because then your body, you become supreme, the special holy object, and other sentient beings, it helps so much for sentient beings to collect so much merit when they respect or when they make offering. Not only that it but it helps, it benefits the environment, so many sentient beings not only human beings but also nagas and other sentient beings it helps so much in that country, in that area, by living in the vow. It helps so much, brings so much peace and happiness.

Whatever practice you do, with higher vow you live, whatever practice you do then the virtue increases so much than for lay, it increases unbelievable much, hundreds, thousands, tens of thousands, it increases so much. Far more creating merit, even doing the same practice, but who are living in the higher vow, the merit increases so much more than the lay living in the five precepts or the eight precepts. So in the daily life makes huge differences. So whatever practice done, living in the higher vow the merit is far, far more; it’s like the five, what do you call the Taiwanese five what? Taiwanese money, five what? Like five rupees, what do you call in Taiwanese? [Huang Chen Ru: Oh, ?kwai che.]

So five kwan chen and then eight kwan chen then tens of thousands kwan chen [Rinpoche laughs]. So like that all your practices living in the higher vow, the higher the vow the greater the merits, always. Always. Then not only when you do practice, it makes huge differences in the life, hundreds, thousands, makes differences there, the merit, than the lay. Then how many number of vows you are living then, the thirty-six vows or the 250 or the gelongma, [Rinpoche asks how many vows in Tibetan]? So anyway, the bhikshunis, how many? [Rinpoche laughs] 300? [Tibetan] So anyway, more than 360, I don’t remember now. So anyway, the merits, I mean if you are really living in that, took the vow and really living in that, merits also continuously, gelongs 253, merits day and night increase. Even you do nothing except live in the vow but do nothing, just eat and go to the toilet and sleep, do only three things but living in the vow, then the merits, every second the 253 merits increases. Always you collect, that many good karma you collect.

But also that’s the best life. With that life, living in those pure vows whatever you do is very powerful. Even if you make prayer it’s very powerful, you make prayer for others, for the benefactors, for other people who are experiencing problems, sicknesses, death, then you pray, by living in the pure vow, especially living in the higher number of vows, so your prayers are so powerful for others. You become Dzambhala. Your living in the pure vow, especially the higher vow, like that, then you become Dzambhala for other people. You become object that other people collect so much merit, other sentient beings collect so much merit, then respect, make offering, whatever, service, then your prayer is so powerful, so brings result. So beneficial for sentient beings, for the woRinpoche laughsd, so that’s the best life, the happiest life, because of all the benefits.

But also everyone doesn’t want to practice, being careless, then also there’s the four doors, four ways that you receive so much vices, that not knowing the vows, not practicing antidote to the delusions, things like that, not practicing conscientiousness. So if one is careless, thinking it doesn’t matter, careless, then negative karma it is said that one lay person, Pabongka Dechen Nyingpo said one lay person killed, [pause] my memory is not so good, very bad memory so got mixed up with other things. So, if one vow if you become careless then thinking it doesn’t matter, then a lay person engaged in all the ten nonvirtuous actions for one year, like that or even heavier than that, something, so ordained person, so one feel careless, feel that doesn’t matter, degenerating the vow doesn’t matter, so don’t remember exactly, one year, lay person engage in ten nonvirtuous actions every day for I think one year, I will check. The other thing is [pause] like receiving, creating, collecting, committed one vice then compared to a lay person so much negative karma, one hundred horses or one hundred men killed or heavy like that, there are a few other things got mixed up, so anyway, I’ll check. So anyway, the very heavy, so giving idea then that person doing all the ten nonvirtuous actions for one year or, I think maybe one year, I’m not sure. I will check. So things like that mentioned anyway, very heavy. So especially those who are living in the ordination, so there are all these things. [pause, with interruption to recording]

for the gelongs, the full ordination, who have taken then they degenerate, and there’s defeat, there’s remainder, then downfall and which confession and then the vices, so things like that. There’s different levels of vices one receive depending on which level of vow one breaks. So if one receive, even it’s the small one, the vice, the fifth one, then heavier than a lay person killed one hundred human beings and one hundred horses, something like that. Anyway, so particulaRinpoche laughsy for Sangha then very important to remember that these vows degenerated how heavy it is.

Then there’s also bodhisattva vow. If one broke the bodhisattva vow then the, broke root vow or maybe even the branches, the secondary ones, not sure there, however, heavier than the, 100,000 times heavier than broke pratimoksha root vow, the fully ordained person broke all the four root vows. Broke the root vow is very heavy, the heaviest one, but then the broke the bodhisattva root vow, then no question. I think it might be even broke secondary ones, I’m not sure. So then 100,000 times heavier than broke all the pratimoksha root vows.

Then, received, not only broke tantric root vow, those who have Highest Tantric initiation, then no question about breaking the root vow, but even received the heavy bonpo, the gross, sometimes translated as gross, heavy vice, if one receive that [interruption to recording].

So those who have taken the ordination then thirty-six vows or the full ordination, however, so important to remember all the negative karmas, vices one collects, degenerating the vows. Then those who have taken bodhisattva vow, that’s the same, lay or ordained, then lay or ordained person who has taken tantric vows, then the same, all the degenerated, think of those shortcomings, how heavy negative karma is. And that is not this life; done from beginningroup laughsess rebirth. So feel, then, if I am now in the hell realm, where most unbearable, even one tiny fire spark from the hell is so much more heavier, how hot it is, much more heavier than all the hot energy, with all the fire in the human woRinpoche laughsd put together, how hot it is, that’s very cooling, that’s like air-conditioner, very cooling or comfort, it’s great comfort compared to one tiny fire spark from the hell. So how hot it is, from that then one can guess, if one tiny spark is hottest, then how’s it to be in the hot hells. On the ground, iron ground oneness with fire or in the iron house completely oneness with fire, so forth. So can’t imagine that. And then there’s all this karma from beginningroup laughsess rebirth so that, because death can happen any time, I can be born there any time. Death can happen any time, so I can be born there any time. Even today, even this hour, even this minute, can happen, can be born there. So therefore, without delay even a second, I must purify all these negative karmas, the general negative karma, then those, the moral law vices, natural vices and moral law vices. In Tibetan called [Tibetan]. So those who are living in the vow then these extra ______. So, anyway, so as I mentioned before, so like that. Yeah, all those negative karmas must purify immediately, without delay even a second, so therefore, I’m going to practice the confession, therefore I’m going to do prostrations with the Confessing Downfalls.

So for the, then come back, the attitude come back to the thought of benefiting others. Before that you concentrate so much on your negative karma, your suffering. So now, at the conclusion, so therefore, I’m going to do this practice, the prostrations with the Confessing Downfalls, for the happiness of, so that means temporary happiness, ultimate happiness, enlightenment, for all sentient beings, for each and every singroup laughse sentient being. For the hell, hungry ghost, animal, human being, sura, asura, intermediate state being. So become very powerful.

That way then when we do the practice of purification, from the four remedy powers, so this way there’s the four remedy powers is there with the Thirty-five Buddhas’ practice, the Confessing Downfalls. But the most important, from these four, what makes the negative karma lighter is regretfulness, if that is strong. The stronger the regretfulness you have, feeling aversion to the negative karma by reflecting their shortcomings, how it’s so bad, so how stronger it is then the negative karma becomes thinner. So this way, doing practice of purification in this way, with the motivation at the beginning like this, strongroup laughsy and precisely thinking, analyzing the negative karma and how heavy they are, so it helps for that.

So here, I did extended, expanded, extended, but that’s just for the knowledge, but every day, every time you don’t need to expand that much. As long as you have the knowledge, you can do the main part.

Yeah.

So, we do refuge-bodhicitta, then absorb, purify in emptiness then generate into Tara, White Tara, with the crown, Amitayus. Then from the syllable HRIH at Amitayus’s heart, beams like hooks went away and then hooked back, not only yours but the gurus’, in the view of us sentient beings, our ordinary view then according to the karma or view, the life which has been taken away by, scattered or taken away by the Lord of Death, the maras and tsen and spirit King, so forth, those spirit possessions took away then all brought back, from the ten directions brought back. Not only that then also, yeah, brought back skulls filled with nectar, vases filled with nectar, in those forms then absorbed into the Amitayus’s long-life vase. And then also the, as well as all the five elements, essence of all brought back, went in the vase. And then also this, the power and wealth, wheel-turning kings, Brahma, Indra and so forth, and the great yogis, all the pandits, so forth, all their wisdoms and realizations, the blessings, yogis and, however, all the qualities of the buddhas, bodhisattvas, all in the form of eight auspicious signs, substances, all those seven ?things, all those absorb into the vase, then the nectar flowed down from the vase, entered yourself, the White Tara, at the heart. Filled your whole body, you ?yourself White Tara, then purified all the defilements. Think like that. Sicknesses, spirit harms, all the defilements all purified, okay.

Then filled immortal life nectar, increased life, fortune, everything, increased life, fortune, wisdom, realizations so forth. Then there at the heart there’s the chakra, the wheel, eight spokes. So at the very center there’s syllable TAM. In the ball of the TAM there’s the gurus, in TAM all the gurus there, His Holiness the Dalai Lama and other gurus. Then down below all the Sangha, okay. So the nectar filled all their holy body, totally, completely filled all their holy body, then all the Sanghas, like that, who preserve Dharma, spread Dharma for sentient beings.

Then either in that circle, ball, of the TAM, after the Sangha, either there or down, yeah can be in the ball, that then all your families, so usually there’s the father and mother, friend, enemy, so forth, then all the sentient beings there and purified all their sicknesses and spirit harms, defilements, negative karma, purified. First think that.

Then second, all their body filled with immortal nectar, the families and then everybody, plus all the supporters, benefactors of the Sangha, who support the Sangha, who support the teaching of the Buddha, so also receive nectar, all their bodies filled with nectar. Can think all the supporters in the FPMT, our organization, all those supporters, benefactors, all they filled with long-life nectar and all those who sacrifice their life to the organization, doing service to the sentient beings, teaching of Buddha, all their bodies filled with immortal nectar, okay.

Then as well as everyone who recite OM MANI PADME HUM, that’s according to Kyabje Kunu Lama Rinpoche, when you pray for long life, long-life meditation, there’s everybody who recites OM MANI PADME HUM, so who makes their life meaningful, collect extensive merits and great purification by doing OM MANI PADME HUM, which is a cause to generate compassion to others. So anybody who recite OM MANI PADME HUM received same, immortal nectar. And then also anyone who lives in a vow, anyone who lives in morality, who collects merit, makes life meaningful, anyone who lives in morality, then received immortal nectar. And then anyone who does good things for others, so everyone immortal nectar received. All their bodies filled, prolonged their life and increased life, fortune, realizations, wisdom, all that. So meditate like that. Then with this meditation recite the mantra.

That’s the very heart of the essence.

Sang gyä chö dang… [1x]

So as you have visualized Buddha there, then take refuge and generate bodhicitta. Then, I must achieve full enlightenment for the benefit of all my kind mother sentient beings, therefore I’m going to do the long-life meditation practice, the meditation-recitation of the Wish-Granting Wheel, the granting long life, the meditation-recitation of Wish-Granting, granting long life, the deities, okay, White Tara, the deity, so think that. For the gurus and all the Sanghas, all the benefactors and all the rest, all the organizers in the FPMT and all the supporters and all those who offer service, sacrifice their life and all those who chant mantra OM MANI PADME HUM, those sentient beings, so those who are living in the vow, morality, and doing good things, benefiting others, doing good things for others, all those, for their long life.

Then, Buddha absorbed within you, then purify in emptiness then generate into, instantly generate into White Tara and then you chant mantra with this visualization. This is just short.

[Rinpoche recites White Tara mantra a few times out loud and then softly for a couple of minutes.]

So the, you can recite Amitayus mantra at the beginning or after, then you do the vowels, the consonants and the dependent-arising heart mantra.

[Rinpoche recites ?the long Amitayus mantra.]

When there’s time then to recite a few, even just reciting one time, as I mentioned before, there are unbelievable benefits, so can recite according to time just a few times can recite like that, at the time when there’s time.

[Rinpoche recites the Sanskrit vowels, consonants then heart of dependent-arising mantra.]

Then dedication. You can make food offering, to achieve enlightenment for the benefit of all sentient beings, make food offering. Transformed in, while yourself White Tara then all the food purified in emptiness, then extended, expansive jewel container, then the form, from the syllable BHRUM then ?little ?bit extended jewel container, so first purify in emptiness. Then the wisdom understanding emptiness, transformed in that, syllable BHRUM and then extended jewel container. Then OM inside, in the form of OM, then that become uncontaminated extensive nectar, oceans of nectar. Then you think numbeRinpoche laughsess, then offering to maybe the Guru Puja merit field, can think that, then offering, thinking they’re all essence of guru. And then when you eat also yourself White Tara, then eating yoga or tsog offering, fire puja or tsog offering, either eating, so then syllable TAM that is all the guru, Buddha, Dharma, Sangha, all the gurus, Buddha, all the deities, Buddhas and bodhisattvas, daka-dakinis, Dharma protectors, everything, that’s everything. Think like that or you visualize in the ball of TAM.

Then that is everything, then you make offering, each bite, each drink, make offering, so you collect limitless skies of merit, so many times, first of all it’s done with bodhicitta, then second you make offering to the, especially, the guru then most extensive merit you collect. Every time when you bite [Rinpoche laughs], every time when you eat, drink, with each eating and drinking, so you collect the most extensive merit like that.

Yeah. Dedication.

OM AH HUNG (3x)

La ma sang gyä la ma chö…

Jang chhub sem chhog…

Ge wa di...

Due to all the three-time merits collected by me, collected by others, which are empty, achieve White Tara’s enlightenment, which is empty, lead all the sentient beings, who are empty, to that enlightenment, which is empty, by myself alone, who is also empty.