Teachings at Amitabha and White Tara Initiations and Retreat (Audio and Unedited Transcripts)

By Kyabje Lama Zopa Rinpoche
Shakyamuni Center, Taichung, Taiwan (Archive #1604)

Lama Zopa Rinpoche gave these teachings during Amitabha and White Tara initiations and a White Tara retreat at Shakyamuni Center, Taichung, Taiwan, February 18-21, 2007. The teachings include lung  (oral transmission) of the Amitayus mantra and the long-life sutra. 

Please note: the teaching was being translated into Chinese and while we have edited those sections out, you may still occasionally hear the Chinese interpreter's voice in the background. 

Purifying in Emptiness, Suffering of Samsara, Bodhicitta Motivation, White Tara Practice (con't)

So, end of the, so in the past I did, in the past here and there, different places, I think explained about, during retreat I think about the meditation that goes with the prostrations and the manners of doing prostrations and the meditation that goes with that to make it most profitable, collect most extensive merit. So, some may not have heard and some, those who were in the past retreat, of course, may be familiar with that. You have gone through? The explanation, prostrations?

So, at the end, at the very end you purify, just suggested, the way of doing the general confession then, with each negative karma you purify, two ways, one is feeling regret, feeling as much as possible great regretfulness, so stronger regretfulness one can feel then that negative karma become thinner, get more purified, it become thinner. Then the next one is like atomic bomb, very powerful way to purify, so by looking at it empty then you purify, not looking at it nonexistent, that is not the way of looking at it empty. Not that way, not that meaning of empty, that it doesn’t exist, but looking, while it is existing looking at it empty. So should be that way. So then that, how much precise one is able to, especially Prasangika school view of emptiness then become very powerful purification, the meditation on emptiness is like an atomic bomb and what is to be destroyed, enemy, is those particular delusions. So it’s extremely powerful. So at the end then again purify by meditating on the three circles, by sealing with the emptiness.

So in emptiness there’s no I, creator and there’s no action of creating; there’s no negative karma that which is created. So, precisely meditate on that.

And then, so while it is empty then you dedicate the merits, then there you don’t need to say “merely labeled” or “which is empty from its own side,” you don’t need to say. So while everything is empty, then due to all the three-time merits, then you label, while you’re looking at it empty, while it is empty, then the mind labels, Due to all the three-time merits collected by me, the three-time merits collected by others, the mind label that, may the I, so you don’t need to say “merely labeled,” so you just be aware while you’re labeling. You just be aware while you are labeling.

So that’s how it should be in our daily life, not only during this, at the end of the confession practice, but if possible, this is how we should live the life, while having meetings, while you’re doing business, while you’re doing job, cooking, whatever, writing, so whatever activity we’re doing, while we’re thinking, while you’re thinking, while you’re talking with people, so that nothing exists from their own side and everything is empty, that’s the reality, then, so while you’re talking, your mind is constantly labeling, merely imputing. So while you’re talking, your mind is in the meditation state, your mind is in retreat, while you’re talking, chatting, while you’re having meeting. So it’s just a question of the mind thinking, putting this way. You set up your concentration in this way. So, while you’re talking, think, at the same time your mind is aware that labeling. Whatever you’re saying, whatever you’re talking, whatever subject you’re talking, labeling. Whether you’re talking about yourself, whether you’re talking about somebody else or whether you’re talking about the world, so your mind is constantly imputing, merely, not just imputing but merely imputing. So, anyway, keeping awareness in that. Then that itself becomes a meditation on emptiness. While you are acting, while you are talking, so then this way, if your mind concentrates, itself become a meditation on emptiness.

The heart of the Buddhadharma, the heart of the 84,000 teachings of Buddha, the heart of the three basket teachings, the lam-rim, the heart of the lam-rim, the three principal aspects of the path to enlightenment, and there from that the right view. The perfection of wisdom is the heart of the whole entire Buddhadharma. [Tibetan] So all these teachings, what is, branches of teachings, all these teachings what Buddha taught is to actualize ?them and to realize emptiness. All other teachings for that purpose.

So anyway, so here while you’re looking at everything empty, it become empty, then, Due to all the three-time merits collected by me, three-time merits collected by others, your concentration that is mere imputation, then achieve, may I achieve Guru Shakyamuni Buddha’s enlightenment, then look at it merely imputed, then lead all the sentient beings, so be aware that it’s merely imputed, to the Guru Shakyamuni Buddha’s enlightenment, which is merely imputed by mind, by myself alone, so meditate that is a mere imputation.

Then at the end do bodhicitta and dedicate the merits to actualize bodhicitta. So within your heart and in the hearts of your families and all the rest of the sentient beings. Because without that, there’s no enlightenment. You can’t complete the qualities of cessation and the qualities of the realizations, without bodhicitta. Only if there’s bodhicitta then it makes the life most meaningful, most beneficial, like transforming the iron into gold or transforming the poo-poo into gold. Poo-poo. You don’t know poo-poo? Ah, that’s very important language. That’s very important English. Poo-poo into gold. That’s correct, poo-poo? Huh?

Well, I try to be more professional. Well, some people don’t understand kaka, so…. Poo-poo. [Inaudible comment] [Inaudible comment] What? That’s why I said poo-poo. [Inaudible comment] Then what do you say? [Inaudible comment] We’re not baby? I am baby, I am still a baby, so….

So therefore, still good even at the end of the prostrations to dedicate the merits to actualize bodhicitta within yourself and in the hearts of all sentient beings. So as mentioned in Bodhicaryavatara, that all the numberless past, present, future buddhas checked what is most beneficial for sentient beings, they discovered that bodhicitta is the most beneficial thing for sentient beings.

Well, maybe it’s boasting but, so at the different places, centers, when I prostrate at the end then, at the altar, after prostration I try to dedicate that, the merits, after having done prostrations, so the people who come to the center or that house to actualize bodhicitta and to meet Lama Tsongkhapa’s teaching, that short prayer to meet Lama Tsongkhapa’s teaching, [Tibetan] the four verses that composed by Fifth Dalai Lama, so the people at the house or at the center, then people coming at the center to actualize bodhicitta and to meet Lama Tsongkhapa’s teaching, so at the end, do like that. So some prayer get done for the, even after the prostrations, some prayer get done for the center or for the house people, people who are coming there in the house, so that’s the idea.

So do the, the prayer is the same as what is in English, that by His Holiness Trijang Rinpoche, this what I went yesterday, the same prayer? The refuge, this, it’s the same? [Inaudible reply] Oh, beginning part is different? “I and the transmigratory beings, equaling the limit of the sky, all sentient beings from now on….” [Inaudible comment] Oh, yes, yes, that’s right. Oh, that one is doing here, yeah. Alle.

Oh, yeah, that’s right. I noticed that. Yeah.

So you can quickly read from the Jorchö motivation, the refuge.

I mentioned at the beginning, I quoted His Holiness Trijang Rinpoche’s motivation of the Eight Mahayana Precepts, so still difficult to see the end of the suffering of samsara, then according to the person’s state of mind then, the situation or the state of mind, then difficult to see the end of the samsara, so it’s endless. At the moment, because didn’t have any realization of the lam-rim and the arya, those exalted paths, the arya paths, the wisdom directly perceiving emptiness, that which directly ceases the defilements, didn’t have, so no realization, so according to the present state of mind, the suffering of samsara is endless, you can’t see the end. So by reflecting that, it’s something that which, just using example but not, may not be specific this point, but I’m using as example what His Holiness Trijang Rinpoche said, so which makes, if we really think of all the endless suffering of samsara then even reincarnating one more time, so much suffering that actually we’re not really aware of the suffering of samsara. What we feel unbearable is only if we have some sicknesses, some toothache or headache or some stomach pain or some cancer, if we have cancer and pain or when the mother gave birth, unbelievable pain, unbelievable, unbelievable pain or something like that, we know only, we are aware of only this, not all the suffering of pain but even just a little part of those suffering of pain but we don’t know that how samsaric pleasure is suffering, we have no idea, and especially the foundation, being, how this body and mind is in the nature of suffering, no idea. We don’t have real aversion, discovering this is totally only suffering nature, because being under the control of karma and delusion and contaminated seed of delusions, so which is the meaning of the pervasive. That, anyway, the six realm sentient beings or the six types of beings, their aggregates, even form, formless realm, not only desire realm, so all these are pervaded by suffering. Even the form realm, not only desire realm pervaded by suffering, the aggregates pervaded by suffering, but even the form realm pervaded by suffering and the formless realm, even only mind, there’s no body, even that is pervaded by suffering. Being under the control of karma and delusion, contaminated seed of delusions. So we don’t, that completely not, for generally us, no awareness, completely no recognition, no understanding of that, that suffering, the pervasive compounding suffering, totally no idea of that, the foundation of all our other problems, the suffering of pain, suffering of changes. Completely no idea and doesn’t feel, even one hear, doesn’t feel that that is suffering. So even one hear the words, one hear the teachings but you don’t feel really it is suffering. Something aversion to that.

So what I was saying? Yeah. So anyway, so what we feel unbearable, we have aversion is very, extremely gross, even the suffering of pain, only the suffering of pain and some, something like these examples then we have aversion, ?real _____, aversion from the heart, bottom of the heart, depths of the heart, so forth. We don’t have aversion, only attachment, looking at it pure happiness, samsaric pleasures and there’s no aversion. And then no question about the foundation of the suffering, the pervasive suffering, there’s no need to mention about that, not discovered, unnoticeable. Not known.

So anyway, so just even to reincarnate one time it is, reality it’s most disgusting. It’s like you are jumping again into, it’s like the flies, they get into the flame, they go into the flame, they can come out and go back. The flies in the fire or the candle flame, the flies they go inside then again go back, try to go back, until they die, until they get burned in that. So even it’s hot, it’s so hot, but somehow the desire, there’s hot so fly back but then they go back in . So the hot light, the light is very hot, so they go there, it’s hot but then still they go back, try to go back inside somewhere. Somewhere, something amazing, wonderful thing there inside. Anyway, so it’s all by desire. So until they die, this is what they do, jump there again and again. I think they’re probably trying to get inside somewhere, somewhere there there’s incredible bliss or something, I’m not sure what, what they think, anyway. Some attraction but, anyway, by attachment, attraction. One of the examples of the shortcomings of desire, how desire cheats oneself.

So anyway, even one time to reincarnate in samsara is, that’s the most disgusting or terrifying, most terrifying or disgusting. Like jumping the septic tank with all the kaka, with all the things, worms or whatever, inside all the, so like that. Like jumping in the fire, midst of the fire, jumping into that. So when you think of the future suffering then it’s something that cracks the heart, something that cracks the heart. Can’t stand.

So to expand can think like that. So we then do the prayer.

But if you are doing, before the session if you’re doing lam-rim, one of the lam-rim prayers then that itself becomes the motivation, so you don’t need to expand. It’s up to you, but within that lam-rim prayer that talks about the suffering of samsara and the suffering of others, so everything contained there, so can go straight into that, but if it’s up to oneself if you want to still expand here to make it more powerful can do that.

Okay, yeah.

Then, I’m sure what, je mai jang kai, what’s the last words? Je mai jang kai?

What’s that?

Alle.

So do the prayer and then I go, I just go over a little bit like that. Yeah, lead the prayer.

Just now I remembered, one thing I left when I was talking about the refuge merit field, when you visualize just one aspect, Guru Shakyamuni Buddha, all the refuge merit field into one aspect, then [pause] all the, not a hundred percent sure, but when you visualize one then holy body is Sangha, the omniscience, Buddha, and then the speech is Dharma, might be like that. However, that when you do the elaborate visualization, so all the realizations of each merit field is in the form of texts next to, right side of each of them, in the form of texts. The lapis lazuli paper then all the writing is gold and it’s all standing up, all the letters standing up and like a tape recorder, like a CD, like a tape recorder, that each, all these letters are sounding, making sound of, and nectar, dripping nectars from that. It’s all realization of each merit field in the form of the text, the letters. So in essence that’s what explained, so the other one I left out before.

So chö la kyab su chi wo, then nectar beams emitting from that, from those texts.

So now, then, you finished the last, the blessed the mental continuum? Read, read.

So purified all the negative karmas collected with the guru, Buddha, Dharma, Sangha, completely. Then received all their qualities within oneself, so at least essence short like that you should do. Then last one, requesting for blessing.

Yeah, read the motivation, “For the sake of all sentient beings….”

So basically should be same, this and the other text, For the benefit of all sentient beings, I must achieve full enlightenment. Therefore, I’m going to do the meditation-recitation of the immortal life-granting, or one can say granting immortal life, the Wish-Granting Wheel. I’m going to practice the meditation-recitation of the granting immortal life, the Wish-Fulfilling Wheel, which means White Tara.

Then, so here think, yeah, here also remember for whom you are going to do the long-life meditation, the gurus, His Holiness the Dalai Lama, the gurus, then all the Sanghas, who preserve Dharma, spread Dharma for sentient beings, all the benefactors, who serve, who support the Sangha to do that, and then the teaching of the Buddha, their long life, and also anyone who lives in morality, practicing, who lives in morality, yeah, making their life meaningful, so if they have longer life, because they’re living in morality so it’s better, they’re doing something worthwhile. So anyway, for their long life, all those to have long life. And all those who chant OM MANI PADME HUM to have long life, then all those who are doing good things for others, yeah, for their long life. So good to think, include in the motivation also, like a puja, before you do a puja you dedicate for them, you have motivation that you’re going to do this for them.

Then also if you have a specific person that you want to pray to have long life, can include here. Mention those things I mentioned before.

Generally, not only here, whatever practice we do, at the beginning there’s a bodhicitta motivation, when we do the sadhanas or the pujas or, so, For the sake of all sentient beings I must achieve enlightenment, therefore, I’m going to do this practice, that practice. So how it should be in the heart is that, by saying these words, then in the heart, instead, whatever, the practice what I’m going to do is for me, for my happiness, so change from that into for others’ happiness, the numberless sentient beings that equaling the limitless sky, their happiness. And deep down in your heart, for the happiness of numberless sentient beings, for others. So, that’s how it’s supposed to be whenever, sadhana or practice, at the beginning of pujas or, like Tara puja or Medicine Buddha puja, whatever, this always comes at the beginning so that time we recite this prayer, or the Lama Chöpa, Guru Puja, the same, so the heart there should be total transformation, instead of this very strong, for me, for my happiness, then here for the happiness of numberless sentient beings deep down in your heart, then that is an excellent thing. But that is not only when we do the prayers and pujas, the sadhanas, not like that, or retreat, but that’s supposed to be the attitude in our daily life. When you go for job, where you spend many hours, supposed to be the heart, before going for job, while you’re doing job, many hours, in the heart it’s supposed to be that way, the happiness of other sentient beings. For whose purpose you are doing work is for the happiness of all sentient beings. So whatever you’re doing, eating, walking, sleeping, whatever you’re doing, in the heart for others, whether it is for some other specific sentient beings or, however, the numberless sentient beings, equaling the limitless sky. That’s what it’s supposed to be in daily life, how one should, along with the activities how the heart that goes with it should be.

Then, working for the Center, the Dharma Center, or you are doing just normal work in the job or, so, in the morning when you generate a motivation of bodhicitta for life or before you go to work, go to work for the Center, in the heart could be like that. Then that makes the life so happy, so much peace in your heart, no confusion, there’s no confusion and then you don’t, then this way there’s no this, I and others, attachment and anger for others, the discriminating thought, that dislike somebody, like somebody. First of all, oneself and others, then other one is, among others, so those negative emotional thoughts are not there, so your heart is pure. So, while you’re working for Center or while you’re working doing job in the office, the common job, and whatever you’re doing, there’s no uptightness, no tension, no ego problems, ego crashing, like two egos crashing or one ego crashing , anyway, so and all the fights, all the criticism , hurting each other. So it doesn’t happen. So normally in the life like that, not only when we do retreat or when we do sadhanas.

So the other thing is, in normal activity, if we don’t have that heart, that kind of pure mind, heart, then the only time that reminds is when you do sadhanas or the pujas, where it says at the beginning, achieve enlightenment for sentient beings, I must achieve enlightenment for sentient beings, therefore I’m going to do this, but that’s to remind you. So even that time, even when you say these words, but you don’t transform your heart then there’s no other time to change your mind. So then the life becomes empty, besides all the ego, self-cherishing thought, the ego, with all this, the discriminating thought, the anger, attachment, then all the problems, then it makes life so difficult, with those negative emotional thoughts it makes life so difficult and all this, then engage in many negative karmas, makes other people unhappy, makes you unhappy and obstacles for your success in your activities, and obstacle for your realizations, Dharma practice, attaining realizations.

So that’s it, so now we go through the prayer, do the meditation.

Then the guru, whichever way, the object of refuge the merit field then, however, the conclusion that, absorb to Guru Shakyamuni Buddha, in brief, anyway, if one did elaborate visualization then, however, Guru Shakyamuni Buddha, in the text that, if one has received a Highest Tantra initiation then absorbed within, entered from the crown, absorbed from there, and then if one hasn’t received a great initiation then melted in the light and then absorbed at the center of the two eyebrows and then from there blessed one’s own body, speech and mind. So like that explained.

So, however, absorbing to oneself then purified in emptiness, the ordinary I, one ordinary is the real I in the sense existing from its own side, which always appears to our hallucinated mind, which always we believe, that’s the first thing. So that is totally nonexistent. There’s not even an atom of that exists. Totally nonexistent, so as it is totally nonexistent in reality, so you look at it into that, which is emptiness. Then also at the same time the I that thinking I’m ordinary, the I, that also purified in emptiness at the same time. So then your wisdom seeing emptiness, okay, then that instantly, wisdom seeing emptiness, in the view of that wisdom, no differences, this is knower, this is object, this, there’s no, this is like having put water into water, nondual, then that one manifest into, instantly rise into, take the form the White Tara, long-life White Tara.

Okay, yeah, mention that. So, yeah.

So might be the same in the prayer there composed by Kyabje, His Holiness Trijang Rinpoche, so then yourself in this youthful, extremely beautiful this holy body, the smile, face, loving eyes, loving smile and compassionate eyes. In the beautiful form. Clarify that. Then at your heart a moon disc and in the center of that is white syllable TAM. Beams emitted away then invoked the, from the natural abode, so it’s the same, from natural abode and from dharmakaya it’s the same.

The way I think “natural abode” is, like similar like meaning of de zhin shek pa, tathagata, de zhin shek pa, de it means emptiness, emptiness of all the phenomena. So de, zhin means, so the ultimate nature of the phenomena, which is the emptiness, so shek pa means understanding directly, [pause] the wisdom gone beyond, the wisdom gone beyond, there’s foundation wisdom gone beyond, because things are beyond from true existence, independence, they are beyond from that, they’re not truly existent, they are beyond from true existence, beyond from the way it appears to us, the way we believe, things are beyond from that. So that is wisdom gone beyond according to the foundation. The wisdom gone beyond of the path, then wisdom gone beyond of the result, so this is the dharmakaya, the omniscience, wisdom gone beyond of the result. Wisdom gone beyond of foundation, base; wisdom gone beyond of path; wisdom gone beyond of result. So, the omniscience, the dharmakaya, the transcendental wisdom dharmakaya, so that directly sees the nature of the phenomena, the emptiness exactly, de zhin, exactly like that, de is the ultimate nature of all the phenomena, that which is emptiness, okay? Then zhin is according to that, then shek means gone, but means directly seeing, the wisdom gone beyond of the result, or the transcendental wisdom of dharmakaya directly sees all this emptiness of the phenomena, shek means gone as it is, gone, seeing all this, so the way the omniscience, the transcendental wisdom of dharmakaya sees all these directly is by pervading all these. Not seeing from far, pervaded. Omniscience pervaded all the phenomena, so that’s why we say, that’s why in the text, there’s no place where there’s no buddha. The dharmakaya, the omniscience, pervade all the phenomena, conventional truth, absolute truth, all this. So here directly seeing all the emptiness and then pervaded to all the emptiness, how? Nondual with emptiness, immovable, like having put water into the water, immovable from the object, emptiness. Immovable forever, that’s forever. By cutting dual view, not by temporarily absorbed, like the sentient beings, the arya beings, when they’re in equipoise meditation, when their mind is in equipoise meditation temporarily absorbed the dual view but then again after that, when they rise from that meditation, again dual view is there. But here now the buddha, even arhats the same like this, temporarily absorbed the dual view, but buddha the dual view is completely cut, so forever the buddha’s dharmakaya, the transcendental wisdom of dharmakaya is forever immovable from the, so directly seeing emptiness and it’s immovable from that, like having put water into the water.

So, you can see here, de zhin shek pa, that, that’s only buddha’s quality. So where you invoke, from the natural abode, so transcendental wisdom dharmakaya pervades all the phenomena, here the emptiness, here ________ emptiness of all phenomena, so like having water into water, nondual, so you invoke from the natural abode. So just from there, you just, wherever you visualize it, it’s just there, manifest from there. Like similar chö nam rang zhin dro ong kün dräl yang, na tshog dül jäi sam pa ji zhin du, chir yang chhar wäi khyen tsei thrin lä chän, kyab gön dam pa khor chä sheg su söl, so in the Guru Puja when we do invocation, chö nam rang zhin dro ong kün dräl yang, the phenomena, there’s no truly existent, something real coming, real going, there’s no such thing. In the nature of the phenomena there’s no such thing. But …kün dräl yang, na tshog dül jäi sam pa ji zhin du, chir yang, so then but the various objects, sentient beings who are object to be subdued, their mind, their wishes, their karma, then it manifests out, the dharmakaya or the absolute guru, the transcendental wisdom dharmakaya, the absolute guru then manifested just from there, manifest out that which is, yeah, as I mentioned before, directly seeing emptiness and nondual with emptiness, so immovable forever from that, so that, or the emptiness of all the phenomena, pervaded, so that bound with infinite compassion to the sentient beings, us sentient beings, so manifest out from that, take the various forms exactly whatever is needed for those, for the different individual sentient beings, for their mind and then guide, various aspects and then guide that sentient being by revealing various methods.

Then [Tibetan] manifesting in the various forms, in any form, so can be even animals, dogs and even material things or, any form, not always a pure being, somebody who has no mistakes. Any, male, female, child, old, crazy, in various forms, deformed, whatever, all sorts of things, having suffering and so forth, even as spirits, form of spirits, so even can appear as a Hindu god, so can appear as a king or judge or those things, not mara but manifest as a mara. So even a prostitute or all sorts of things, a crazy person or rich, poor, all kinds of forms that can manifest. Anyway, need such aspects to guide those sentient beings. So similar, who has, having the omniscience and compassion, khyen tsei thrin lä chän, such activities, then kyab gön dam pa khor chä sheg, all the holy refuge-savior with the entourage, please descend here, please be here.

So that’s similar to this, from natural abode, does it say “natural abode”? Does it say there “natural abode”? Okay. So the meaning, how to think, the meaning, this is what I think. [Inaudible comment from a student] Huh? [Inaudible comment from a student] Oh, oh, sorry. Oh, I see. Sorry I ?meant, I thought it might be similar so….

So anyway, doesn’t matter, you got the idea.

So there are different ways of invocating, so when it’s from the pure land, invoking from pure land then here in the text, it says “natural abode,” so Tibetan how it’s presented, so yeah. So I thought the same, so then sorry. So this is same, either way, whichever way the invocation is done. But anyway you got the idea of invoking from natural abode, yeah.

So, [pause] the Guru Unimaginable Life, so what is invoked is the perfect [Tibetan], perfect, je tsun, perfect and wish-granting wheel, the White Tara, who has the owner of the lineage, race, the Guru Unimaginable Life or can say, Limitless Life, surrounded with the lineage lamas of the long-life initiation, these, all the buddhas, bodhisattvas, assemblies of all the buddhas, bodhisattvas, then ?OM VAJRA SAMANZA, so invoked in the front of oneself.

So, is it like that there? Different or ?OM VAJRA SAMANZA?

Oh. So blessing the offerings is before?

Now here invoking the merit field, then after that comes the prostration then after that comes then offering.

Oh, alle. Alle. Yeah, normally that procedure doesn’t have, offering comes only after. So, maybe, I don’t know what happened. I mean, never seen, the offerings they need to be, why it has to be before, after, after generating oneself in deity is because the offerings here, tantric practice, this is tantric practice, that involves pure appearance, so you need to dispel, you need to purify the ordinary appearance of the offerings into emptiness, then generate into pure offerings. Before that you need to dispel the interferers abiding with the offerings, so in the book that’s a little bit mistake. ?Seeing that purifying the offerings, that is not the correct translation. In Tibetan call it jang wa, sang wa, so first sang wa, sang wa is dispelling the interferers abiding with the offerings, so you do that first. Then after that, then jang wa, then that is purifying. First one is dispelling the interferers, second, the next one then purifying in emptiness, they call it jang wa. Sang wa, first comes sang wa, dispelling the obstacles abiding, the spirit possessions abiding with the offerings, then you purify in emptiness, then generate pure offerings, like that.

So in order to do that, first yourself have to generate, you can’t do that as an ordinary being so you have to generate yourself as pure form, deity’s holy body, you have to generate yourself as the deity. So shouldn’t, I don’t think it will be like that in the text, I mean especially, Kyabje Trijang Rinpoche’s text, I don’t think. Maybe check the text with that, but I don’t think so.

So, okay, then after that, NAMO GURUBHYA, then you put like that, put palms together prostration, then NAMO ARYA TARA SAPARIWARA BHYA. So the Tara with all the lineage and buddhas, bodhisattvas, invoked, so prostrating them. Then you make the offerings to them, the eight offerings, so Guru Tara and all the entourage.

Then after that what comes?

Yeah, that’s right. After offering, that comes. Here after the offerings then comes the bodhisattva vows.

Yes, yes, that’s right. Oh, I see. That’s okay, no problem. That’s correct. It’s just different texts.

Okay, so I think what, so, yeah please read. You translate then relating to the end of the prayer, okay. I mean, while the translation is done then if you meditate, if you visualize, then you don’t need the prayer. It’s done.

Yeah, I think, so if you do the prayer and you tell me which section, that is easier, so otherwise, also I think it will take a lot of time…. Then if there’s something to a little bit clarify, otherwise also it will take a lot of time. Yeah, read the, do the prayer.

Yeah, so generate first.

What is next?

Okay, of Tara.

Three doors? So there’s a full description of Tara.

Okay.

So so far what you have done is what?

Okay. Go on, go on. Go on.

Uh huh.