I’m going to choose ones which I like. I’m going to take away ones which I like. Then we won’t get it.

[Rinpoche recites prayers quickly in Tibetan: ?blessing malas etc.]

Also the nose blessed at the same time. Also the nose is blessed. The nose will be consecrated.

Sang gyä chö dang… [3x]

[Rinpoche recites prayers in Tibetan.]

So during this nyung nä times, during the retreat, the nyung nä time, one special thing, one special branch that we have to feel great, incredible joy, happiness, is that, it is mentioned in the sutra Dawa Dome, the Lamp of the Moon, Anyone having made offering to so many ten millions of buddhas, Victorious Ones, means buddhas, so for how long? Inconceivable number of eons. That and then anybody when the teaching of the Gone to the Bliss, anybody when the holy Dharma is extremely, kind of, get destroyed, perished, when the teaching of the Gone to the Bliss, Gone to the Bliss means Buddha, when the teaching of the Gone to the Bliss when it stops, keeping one precept, keeping one vow day and night, means one day, that means one day, so one the one day includes day and nighttime, somebody who is keeping one vow, the merit is far more greater.

So, what it’s saying, by my root guru His Holiness Trijang Rinpoche explained that, so you make offering to hundreds, thousands of ten millions of buddhas for inconceivable number of eons, that and also in the past when the teaching is well flourishing in this world, those times, you keep all the vows for a long time, that and then compared to these days, where the Buddha’s teaching is ending, reaching to the limit of Buddha’s teaching, so such this time, then one day, day and night, one day, daytime and night, so ?maintain vows one day, somebody keeping one vow so this is unbelievable, there’s greater benefit than what I mentioned before, that having made offering to hundreds of thousands of ten millions of buddhas for inconceivable number of eons, or when the Buddha’s teaching was flourishing in this world then keeping all the vows, how many vows there is, keeping all the vows, for many hundreds of years, for a long time, so those merit is smaller than compared to nowadays when the Buddha’s teaching is limit, Buddha’s teaching is reaching to the end, limit, then somebody keeping one vow for just for one day is far more greater. So it’s something, again here, besides what I explained about nyung nä, recitation of mantra and so forth, like this, this is another one to rejoice, to discover how incredible merit, how much merit we collected and to rejoice. And to rejoice and we should pray, we should dedicate the merits and should pray to be able to practice again and again nyung nä, so we should dedicate the merits to have chance, opportunity. [pause]

Then create so much karma that, when Maitreya Buddha descend in this world to become the first disciple and to, to be Maitreya Buddha’s disciple, so that Maitreya Buddha himself explained. And in particular my root guru, His Holiness Trijang Rinpoche, explained. So it says specially this time, nyung nä, during this nyung nä, having practiced the secret mantra, Vajrayana, deity of the secret mantra, Vajrayana, and profound yoga of the deity, profound yoga of the mantra, so reached yourself in the line of the practitioner of tantra this life. So, no matter how long it takes time, definitely without delay, sixteen lifetimes, you will achieve enlightenment, sublime realization. So this my root guru, His Holiness Trijang Rinpoche, explained that.

Yeah, so I’m going to do the lung of the, what is left last night, okay.

That, so unbelievable fortunate like that, as His Holiness Trijang Rinpoche explained, that you achieve enlightenment quickly. So from the sung, that which is called eleven-face Arya Avalokiteshvara, so if you recite 108 the long mantra then it purifies, then you become shorter in samsara, 40,000 eons in samsara you become shorter in samsara. So if we recite one mala, long mantra, the eleven-face Chenrezig mantra, NAMO RATNA…., then that’s usually 108, so it decreases the duration to be in samsara 40,000 eons become shorter. That means that much quicker you achieve liberation. So no question if one recite this in the ear of the animal then, right after animal’s consciousness leaves, then the animal receives a human body.

Then also, one who attempt to recite this long mantra, then always you have virtuous time. Always have virtuous time means always you do meaningful things, engage in virtue. And then you get, such and such a place then you get born, always virtue and also always auspicious place you get born. And then and also you meet the good time.

So just before I came in, so I don’t remember her name, from Singapore, one girl came from Singapore, she came for her holiday, when she heard about nyung nä here then she joined the nyung nä here and that she was extremely happy having joined nyung nä here even though she came for holiday, from Singapore here to Taiwan for holiday. So like that, that’s just an example. So you always meet good time. So virtue, where it gives you opportunity to do virtue, so always to meet good time, then you get all this opportunity for virtue, receiving teaching or practice, you are in that time so then you have opportunity to do practice or virtue. Then always you will meet virtuous friend. So if you meet nonvirtuous friend then it destroys your life, then it leads you into suffering, suffering life and suffering life after this. So, this mantra causes to meet a virtuous friend, always a virtuous friend, so then the virtuous friend helps you to practice virtue, always cause of happiness, cause of happiness of future lives, cause of liberation, cause of enlightenment and the virtuous friend inspires you to practice morality.

Then the person who recites this mantra then, one who recites this mantra, goes in the road and then the wind, strong wind comes and touches that person’s body, then the wind which touches that person’s body who recites this mantra, Chenrezig mantra, then goes away touches anybody’s, animal or people, anybody’s body, the wind touches, that animal or those people’s negative karma get purified. And also, not only that, they get reborn also Amitabha pure land. So there’s so much benefit, infinite benefit mentioned, like that.

So, what, she is there? What’s your name, the one who came from Singapore?

Okay. Huh? Okay. ?Gre cha, yeah, yeah, Gloria Chang. Yeah? Maria Chang? Gloria Chang. Gloria Chai.

So, if one correctly practice, attempt to do recitation of six-syllable mantra, then you’re able to complete all the Dharma, the six paramitas, and also it cuts, it closes the door reincarnating in the six realms and also makes to be born in Amitabha pure land and to achieve the common siddhis, four, common siddhis and the four, pacifying, increasing, controlling, wrathful actions and sublime realization, all those six attainments. And also the, it makes to purify the six delusions, then six root delusions, then also it makes to achieve the six qualities of the Buddha Chenrezig’s holy body, holy speech, holy mind, qualities and the actions, deeds, actions and deeds, I don’t know how, that’s what it said, so six qualities to achieve and then also six paths, the path of merit, preparatory path, right seeing path, path of meditation, no more learning, then omniscient mind, six like that. So this is just what it signifies or benefits by reciting the six-syllable mantra. So there are infinite benefits in the various sutras, the eleven-face Arya Avalokiteshvara, that sutra, and then the sutra of the 108 names of Chenrezig and the sutra of ?Sumato kyo pai do, sutra of, usually sumato means, usually Lama Atisha there’s a bowl that you see with the picture of Lama Atisha, this container, bowl, that’s also sumato. Anyway, this sutra, called ?Sumati Kyo Pai Do, so the twenty-one sutra and tantra of Chenrezig, so very extensively explained, so like that.

So even one does one nyung nä, from the tantra Great Compassion, anyway it doesn’t matter, tantra of the ?Thuk chen chenpo ______ Shakpa, from that tantra, if you do even one time nyung nä and do recitations, by taking Eight Mahayana Precepts, the fasting and so forth, the silence and then if you did recitation then in this life your karmas get completely purified and your mind become very, yeah, this life your karmas completely get purified and when you die you get reborn in the Amitabha pure land, in the lotus.

Then even the dust that is on the person’s body, wind comes, blows away and the dust touches any other being, those beings get liberated from the negative karmas, so so much talking of the power of the practice, the mantra.

However, if one did twenty-five nyung näs it purifies 80,000 eons of negative karma. If one did fifty nyung näs, then, negative karma, a hundred times of 10,000 eons of negative karma, means what? I don’t know what number is that. If you do fifty nyung näs, it purifies negative karma 100 times of 10,000 eons of, yeah, negative karma. If you do 108 nyung näs, then it purifies 100 times of ten millions eons of negative karma. So it is extremely good if one can plan in the future, in the near future if one can plan to do 100 nyung näs so that is extremely good, extremely worthwhile, and those who are actually doing, they just get done, [snaps fingers] sort of like that [snaps fingers]. It’s like they’re finished within a few days, the 100 nyung näs, just like, the Kopan monk who was here, huh? Thubten Puntsog, yeah, when he was here he wanted to do 100 nyung näs, he was expressing before when I was here. Then he went to Tsum and he finished 100 nyung näs, so ______ ______, so people were doing, it get done, just looks like finished within a few days. But I was, I think maybe I mentioned last time here, I’m not sure, but anyway, but also it’s very good if one can plan like, I mean, somebody, a thousand, well, either 500 nyung näs or one thousand nyung näs, two thousand, like Geshe Lama Konchog did 2,000 nyung näs. The lama, the Tsum, the lama who, ?Dupo Rinpoche, who established a monastery, nunnery in Tsum, this unbelievable beautiful, unbelievable, unbelievable beautiful place near Tibet, where there’s Milarepa’s caves, such a very inspiring, so it wasn’t planned me to be there, but Tenzin Zopa’s idea was when all the stupas, all the temples, when they’re finished, then he wanted to invite me to consecrate with some number of monks from Kopan. But there’s one mother, one elderly lady from Malaysia, so she said in order to help Tsum she needed to see with her eyes. So then rented a Russian helicopter, so the Russian helicopter’s quite big , so anyway, then she wanted me to come, so it happened suddenly at the last time. So you leave, they arrive there in the early morning, mountains like this. Wow, once you arrive there it’s amazing! It was very early morning. Here’s a huge mountain then other side there’s old monasteries, then Milarepa’s caves, Lama Konchog’s cave. It’s close to the border. It’s amazing. There, that place, nothing else to think, it’s only Dharma, nothing else. It’s only to think of Dharma, no business, nothing. Kind of it’s not a place to, kind of wandering mind, it’s just only Dharma. It’s unbelievable.

And the ?Buchung, this place, it’s like, exactly like maybe a hundred years ago, still, nothing degenerated, everything pure. People, their customs, the house, whatever they do is exactly before, old times, not like Solu Khumbu where totally degenerated and where it’s gone, so much tourists all over the world and so much business and so much restaurants, completely filled the road. It was like clean before, so pure, so clean, it wasn’t like that before.

Anyway, it’s a wonderful place for retreat. [Music in background] Isn’t the person carrying body? That looks like a person carrying the body. Then there should be a lady who’s crying. Because there’s a body being carried, then there should be a lady who’s hired to cry on behalf of the family.

Because when we were living at Tracy’s house, that time we always having lunch together, with the students, the students who, I think, organized the food, so we used to have lunch together. And then during our lunchtime, outside there’s the street, so always dead people’s bodies were brought with the music, so some music brought, but not just one time but quite a few comes, probably that’s on the way to the funeral, I think. So then you hear also this lady crying, that who’s hired to cry for the family, on behalf of the family who’s hired to cry. So then I asked, actually I’m interested to go to the funeral to see, I mean. I mean, can pray but also to see. So I asked, so you always hear this one lady crying, so there I heard that this lady was hired and there at the funeral the lady was crawling on the ground and go like this and cry. And then the other people they drink and they, the family members or the others, they drink and like a party. Then this lady crawl and cry. So, makes a lot of noise. Yes, I heard that, so I was interested to go to see, but I didn’t go.

So anyway, just about ?one…. So, [pause]…. What was the last one?

[Huang Chun Ru: Rinpoche, you say you mean the teaching or you talk about the funeral?]

The last one.

[Chun Ru: The last part of the teaching?]

The very last one.

[Chun Ru: You say Rinpoche like to go but didn’t manage to go but you just suddenly, that remind you.]

It’s really, the Tsum is really amazing place. So there then we did tsog, Milarepa tsog offering, because I have the text from His Holiness Trijang Rinpoche from Tsenshap Serkong Rinpoche I received the text, because I received Milarepa initiation from Tsenshap Serkong Rinpoche, who is the reincarnation of Marpa’s son, Darma Dodé. So Rinpoche borrowed the text from His Holiness Trijang Rinpoche. So I did tsog in Milarepa’s cave. It’s the cave where Milarepa’s sister gave, Milarepa’s naked, so the sister felt very shy, so sister offered big rolls of woolen cloth to wear. So then, she was so shy, being naked, her brother is naked. So then Milarepa cut all these pieces and all the fingers, everywhere, even the penis, made pieces and then put everywhere.

[Recording fades briefly.]

Then at some distance there’s another cave. [Recording fades briefly] So anyway, above that then there’s Geshe Lama Konchog’s cave. So, I mean, now there’s nothing, just totally empty. And you have to, I had to walk up the mountain, with not only two legs, with two hands. It’s quite steep, once you fall down, it’s quite steep, so there’s edge, you go like that. But people of that country they just walk like this. I think they got maybe used to it. So, I reached Geshe Lama Konchog’s cave, so it was totally amazing. Totally amazing the story. So Geshe Lama Konchog he lived, exactly like Buddha lived six years ascetic life. So Buddha, Geshe Lama Konchog, he lived in this cave for six years and then, to cut the connection with the people in the area, so he, I think, went high and stayed in this cave where there’s no road, nothing, kind of very steep. So to not have disturbance of the people, so to cut, also maybe to cut the connection with the people, so could be in order to cut the eight worldly dharmas, that or to not disturb meditation. So anyway, so Geshe Lama Konchog, so what I heard is it’s like the poor, it’s like the most poor beggar in that Tsum, in the area. He was wearing very torn dress, not enough to cover the body. So he was walking in the road and then there was a family, so the husband pick up dust under the bed where the husband was asleep, so under the bed they took dust and when Geshe Lama Konchog, the poorest and wearing rag clothes and poorest in that country, was walking, then the husband throw the dust on him, on Geshe Lama Konchog. So the, yeah, things like that happened because people do not know, do not recognize, it’s a great practitioner, so looking outside very poor and wearing rags and not enough to cover.

So I think the monk who is a caretaker at Kopan Monastery now in the gompa, so I think he, this husband who threw dust, picked up dust under the bed and throw at Geshe Lama Konchog while he was going in the road, so that’s the brother or something, uncle or something of this monk. So every time when Geshe Lama Konchog, I heard, when he see this husband or, so, “You’re the one who threw dust on me!” So for the person it’s a little bit inauspicious.

So, it seems, I think he lived there without food, lived on wind and, taking the essence of the wind, something like that. So really amazing, however, so totally he renounced the attachment, worldly concern, eight worldly dharmas, completely renounced, like that. Practiced for six years there. So of course and then one day people came up, somebody came up and then saw that person is there with long hair, so sitting in meditation, and then got frightened, then the person went back. Then after, next day or something, I don’t know, eight people or six, eight people, six or eight or some, I don’t know, quite a number of people, very strong people came up, came to check out Geshe Lama Konchog out of that. They don’t know who, what he is, they were confused, so they threw rocks there, then I think afterwards Geshe Lama Konchog went even much higher. Huge rocks, like this, rocks, and much higher there was another Milarepa’s cave and up there somewhere. Then from there came down. There was one tree and he was under the one tree without any house, nothing. He spent, he did meditation for two years under one tree. So Tenzin Zopa was showing me the one tree. So while the airplane was going almost to reach the place, so he was, there’s huge rocky mountain, so he was saying this is Hayagriva mountain and then, so he pointed out the tree that, where Geshe Lama Konchog lived two years, did practice under the tree. But I could not see because, I could not see because I’m facing this way, so facing this way you can see but I could not see. So it’s a different place.

So of course that much renunciation, for sure you’ll definitely achieve realizations, no question, lamrim and tantra. I mean, no question, that much you sacrifice the life to practice Dharma. No question. So whenever, the surprising thing is, Geshe Lama Konchog lived at Kopan for so many years but we never heard, Lama Lhundrup, myself, never heard that story. Never heard that story. That he six years ascetic life, I mean, the wind, essence of wind and, I mean, however, this total renunciation, never heard. That story never heard. He tells some stories but not that one, not that total renunciation, under one tree without any house. So that is the amazing part, never heard, but there, at Tsum, then you find out, that’s really amazing. So of course, have to have realizations.

So Geshe Lama Konchog told, when he came to Kopan, I think, that time Lama was there. He told me there was nobody in the house, in the Lama’s room, myself and he were there and he told me that he completed the Vajrayogini and the Lama, Guru Puja. He told me two times, I heard him saying that at least two times. So I was a little bit confused, because what does it mean, it means you finished the number or you completed the path. You completed the path, Vajrayogini path and the Guru Puja. So, one meaning is completed the path, already enlightened. That’s one meaning. Other meaning is finished a certain number you finished, so I don’t think it’s number, so it means actually completed the path. That was a long time ago. That wasn’t the time when Geshe Lama Konchog was living there. It was the time when he came for temporary, when he came for just a short time, at the beginning. So that time he told me this two times, at least two times, but I didn’t ask what it means.

So it was very amazing, even Lama Lhundrup didn’t know all that life story, that part. He never told us. He told some stories but not that part. So really, I mean, so really, there are stories that, I mean you can guess that, from the benefit that he can give people, the power that he has, effect to people, and there’s, can guess the realization of emptiness, also bodhicitta, these things you can get some idea, some guess, from the stories, bits of, pieces of stories that he tells, the crazy person possessed by spirits and how, one tiny thread, many other lamas, that person goes to many other lamas, they give very glorified with the different colored strings and, but doesn’t get recovered. Then at the last comes to him, he gives one tiny string, something like that, that person gets recovered from possessed by spirit or things like that. So from many aspects, then you can guess this is, then those lamrim realizations, but you wouldn’t think that having, great yogi having high tantric realization. So anyway, that’s, he’s a really hidden yogi. I mean, what he said in early times that means already enlightened. So there are enlightened beings, enlightened but still in ordinary body, so there are like that.

However, anyway, Geshe Lama Konchog did 2,000 nyung näs and this lama who founded the monastery, nunnery, the Tsum, which we, Tenzin Zopa I gave the, I made job for Tenzin Zopa to look after, to develop, so he did unbelievable, developed the nunnery and now developed the monastery. So it’s very, very poor conditions, life. So anyway, the lama who founded this monastery, nunnery, he did 2,000 nyung näs, and his disciples did 3,000 nyung näs. There are three or four disciples who did 3,000 nyung näs. It’s amazing! Really amazing. Then, who did 100 nyung näs there are many, so many. So this lama, ?Dubu Rinpoche, who founded this monastery, nunneries, he’s a great lama that benefited in the Himalayan ridge so many places in Nepal, many different parts of, I think could be Solu Khumbu, many different parts, he made a law to not kill animals, whole area, many different parts of Nepal, he made a law to not harm animals in the forest, to not harm, to not kill animals. So even in Solu Khumbu you’re not allowed to kill animals. If the police see Nepalese, they went for hunting, if they find out if they went for hunting, they will catch and punish. So I think that still exists, but of course, not it’s much degenerated, and some Sherpas they don’t do killing before but now many Tibetans who came from Tibet, live there, because meat is kind of become very important food in Tibet, so they grew up like that, so then they, some Sherpas they hire Tibetans, some Tibetan people who are butchers, they hire and then, they don’t kill, they hire some Tibetan, whose life is spent butcher, killing. So then they sell in the market, so now it’s very degenerated. But Tsum and many other places completely, still pure. So this lama, many Himalayan ridge made law, Dharma law to not harm animals, to not kill, so still, many parts it’s still happening, so it’s incredible benefit to sentient beings.

So this lama, I thought it’s Kagyu, Nyingma, or something, but then when I saw his life story, I received from Tenzin Zopa, so he was a Lharampa geshe from Drepung Monastery. And then after that he took teachings from also other traditions lamas and yeah, so then he practiced. So so much is the Chenrezig practice then also Vajrayogini and things like that.

So anyway, the conclusion is that, so it’s very good, in the future can plan to do, not only a hundred but even 500 or whatever, 1,000, I mean more is better, more is always better, so that’s, then you are able to develop bodhicitta, great compassion to all sentient beings, that’s the special benefit from that. So that’s purification, collecting merit, everything, so nyung nä and lamrim can be combined, lamrim meditation and nyung nä can be combined. So nyung nä is a preliminary practice to purify the defilements, negative karma, collect extensive merits, like that, especially to develop compassion, so besides the lamrim meditation, then that will be, like that will be fantastic, unbelievable. So then even you die by doing nyung nä, that’s the most worthwhile death, you died by practicing Dharma. From beginningless rebirth up to now, you died by mostly, mostly we died by creating negative karma, so to die by practicing Dharma that is kind of, that is not what normally happens. So extremely worthwhile even when one die by doing nyung nä, during nyung nä even you die, it’s an excellent thing.

So that’s it. So now do the leftover lung, some pages.

Then, the purpose of my life is only to free the numberless sentient beings from all the suffering and causes, bring to enlightenment. [Recording fades briefly, part of the motivation missed.]

Yeah, so anyway, so fortunate that, those who have met Geshe Lama Konchog, he was here in Taiwan for quite a long time, who has met, received teachings, you can see now how you are so fortunate have met him, after you heard all these stories, now you discover yourself how so fortunate have met him and received teachings, lamrim teachings and also tantric teachings. If you have received Vajrayogini teachings, like that, or however, nyung näs.

So the incarnation, the little incarnation now five years or maybe getting to six, it seems somebody who has a lot of merit, from the face, who has a lot of merit, so who has so much merit and kind of very, somebody who’s going to be very powerful one. From the face looks who’s going to be very powerful one, that everything that he will decide, even now that, some things even now he’s small but he wants to decide by himself, like that even now. So I think he’s going to be, looks going to be very dynamic or very powerful one.

So incarnating is not for his own benefit, not for his own happiness. Incarnating is for the benefit of the world, for the students. To guide the students again, yeah, like that. So, otherwise, to guide you again.

[Rinpoche continues the oral transmission of the nyung nä text.]

Here talking about the offering bath. So in the Solu Khumbu, the Thamo, down below the Lawudo, the great Kadampa lama, his practice is that during the offering bath then nuns, there are three nuns, they stand up and they, one holds the container and then other one holds the vase, the other one holds the scarf, so they stand up then they do the offering bath. I think that looks, I think that’s something very nice one to do it like that, by standing. So if we can do similar like that tradition, that’s very nice, to stand up. I mean, when we do nyung nä in the public then to do like that, to stand up and do, three persons, three Sanghas to stand up and then do the offering bath, I think it’s very nice. Even though that is not, when you offer mandala there’s standing there is, but not offering, unless you are doing like consecration, blessing, by standing, but offering bath by standing that’s not common, but that Kadampa lama, this ascetic lama’s his tradition is like that. That nyung nä the three nuns they stand up, do the offering bath, which looks very good, so I think if we could do like that when we do nyung nä in public that’s very good.

[Rinpoche continues the oral transmission of the nyung nä text.]

So when you offer bath, it’s good to have separate two scarves, one is offering robe, divine dress, robe, then one is for cleaning, one scarf to clean, then another nice one, another very nice cloth, something to offer robes, those who are aspect of monk, those who are deities then the divine dress, the lay aspect like that.

So then when you offer jewels, when there’s ornaments you fold the scarf like this, and you fold the scarf around, not completely, here, no, no, this is okay. So, not like this. Usually the tradition is, you hold like that, long scarf, so hold the corner like that and then ornaments. For the divine dress so you hold like that, then for the, when it comes ornaments you do like this. But anyway, it’s good I think to have some jewel, crystal or some, whatever precious mala, some, then hold that, you keep there then you put there, offer like this. So that’s something that, you have something actual jewel to offer, then it’s very good, to keep something, crystal mala or some precious, some, even coral, whatever, something more precious then, so you fold like this then you hold the jewel hanging like this then you offer like that. So then it’s good, you create more merit like that.

Then the last one, I don’t know whether, no, I think nyung nä there may not be, there’s a last one, offering crown to the Buddha. So you do mudra like this, yeah, like this, then offering crown. Then dedicating the merits to develop the teaching of Buddha and spread out ten directions and to achieve the ten powers, to achieve the quality of Buddha, ten powers. So this prayer is very good. So that’s the last one.

Yeah, last one, the very, very last prayer is, because you have compassion to me and to other sentient beings, so by your psychic power, please abide here as long as, as long as I make offering, please abide here.

Then you visualize all the merit field went there, seated there, and ?visualize _____ Guru Puja on the petals, seated there. Yeah, that’s the last prayer, so….

Doesn’t have to be always the Tibetan scarf, not necessary. You can buy the handkerchiefs. There’s beautiful handkerchiefs you can buy from the shops or something like that, the nice, you can use, but that’s very nicely made, can use, anyway, beautiful scarves you can use. That doesn’t have to be only always that very long Tibetan scarf, it’s not necessary.

[Rinpoche continues the oral transmission of the nyung nä text.]

In the nyung nä it says, after the offering bath, then there’s, if you want to do a little bit elaborate then, in life to life, may I always have good caste, pure caste, clear mind, no pride, great compassion and devotion to the guru and may I abide, so starts, I mean the whole sentence starts with “May I have those, then abide in the samaya of the Chenrezig.

And then Chenrezig like your holy body, like your entourage, like your life span, like your pure land, like your holy name, may I become only like you.

So that part, by praying to you, then wherever we are, that place, myself and so forth, so can mean family, wherever we are, that place then, may pacify the sicknesses and spirit harm and poverty and fight and quarrels and Dharma and auspicious things be increased.

So that’s good, after you did, whatever number of malas you did OM MANI PADME HUM, the Chenrezig practice, then whatever number of malas of Chenrezig mantras you finish, when you stop then dedicate the merits this way. This way is very good. So in all the lifetimes to be like Chenrezig, to benefit sentient beings. Then, myself and so forth, whichever place, then that, universe, whichever universe, whichever world, country, area, place, so you can include all that, wherever myself and so forth, whichever place we are, so to pacify all these things, all these problems, then Dharma to flourish and the scriptures then these realizations, so to be increased, understanding of scriptures and realizations to be increased. And everything to be auspicious, so I think you’re praying for the world peace so it’s very good.

Then at the end jang chhub sem chog rin po che, that one.

[Rinpoche continues the oral transmission of the nyung nä text.]

So I don’t know, you have to remember that, water from the vase, the nectar came from Chenrezig, so you have to mix with the water, the vase that you have in front of you, to offer back, so that water mixed with that. Then, it says.

No, the other way. Like this. No, it’s other way round. Sorry, I made a mistake. You offer water from the offering bath, water from having offered bath, then mix with that water, and then pass around. So you have to remember that if in case it’s missing. Then three times, the first day, not the second day, second day is not drinking, you put it on the head. So first day you drink three times then purified disturbing-thought obscurations, first one, by the second drinking purified the knowledge obscurations and the obscurations to the omniscience, then by the third drink then you actualize dharmakaya within you. [pause] But next day, you don’t drink but you do the, you put on the head, wash three times, but the same meditation.

[Rinpoche continues the oral transmission of the nyung nä text.]

One thing, the torma shouldn’t be behind, because it’s like somebody put the lunch on your back side, so put lunch, instead of putting in the front of you, putting back side your lunch, meal, put back side of you, so then Chenrezig mandala, so the torma offering should be in front, this His Holiness Zong Rinpoche used to scold. So the vase, you have the vase here to bless, because visualize deities, so torma should be in front, then, I think, to do with that, little bit I’ve forgotten now. Yeah, vase, same, the mandala. So torma offering should be in front, the torma to the Chenrezig and protector torma and landlord torma, the three tormas there. So should not be back side, should be in front.

Normally even you don’t know how to make torma, you can put honey bottles, honey or something that, especially for long-time retreat then put the honey or, honey bottles or something, then after you can take it as a blessing or give other people, so it’s very good. They’re things doesn’t get rotten, so it’s very clean, very neat. But if you are making tormas then you make very good torma, you make a very rich torma, like kind of tormas so it’s offering, so more merit, if you make more rich, more merit. Has to be clean, well, clean, you can understand, but for Western, but in the West, clean is different. In the West clean they have different idea. Clean is dirt, black, only that, but it’s not that. The breath, in the West they don’t think about the breath, polluting something, all this, but only if it’s black something on the, then dirty. So especially the hands clean, and make sure the breath doesn’t go on the torma, then otherwise it becomes dirty, so if you offer to the deity, unclean you offer like this, means, it’s not good for you, maybe for your attainment. Because at the end of the puja it says, I confess, please forgive me anything missing or anything impure, you confess that end of the puja, which all the pujas have, asking for forgiveness, anything impure the offerings or things like that. So it has to be very, very clean, the breath doesn’t go on the torma, when you make torma, when you bring torma to there. As soon as the torma is put there, and then you’re supposed to sprinkle, well, if it’s Highest Tantra then you sprinkle with the inner offering, water and wine, it’s mentioned three things like that also. However, at least the water, at least. Then the spirit possessions who abide on the torma they’re dispelled, so that’s the thing, the reason is that.

Then you put there, so incense, His Holiness Zong Rinpoche used to say, maybe incense, at least sprinkle water to dispel the spirits abiding in that. The, because it’s like same, after you made water offering, light offering, even the butter lamp offering, the water, then you sprinkle from the, it can be blessed then sprinkle. I think the main thing is to, you think of yourself as the deity then transform the wrathful deities, chase away, dispel all the spirit possessions abiding in the offerings, so I think that’s what the meditation has ?goal. It says chab ten, sprinkling water but I think it’s just water, I think, just sprinkling water has the power, I mean just that may not have power. So I think it has to go with the meditation, some drops sprinkling there, that may not, the water itself if it’s not blessed, especially if it’s not blessed, but I think probably what’s supposed to go with the meditation like that. Then, incense, that’s what His Holiness Zong Rinpoche used to say. In the text it’s mentioned three things also like that, the water, the inner offering, I think if it’s probably maha-anuttara tantric practice, I think, also mentioned I think sprinkling alcohol like that, so at least water.

So otherwise, if you don’t that, I think the spirit possessions, dön, so they come, abide with it. So then they take the essence and then if you make that offering, then it causes obstacles. If you make that offering then it says spirits occupy in the mind of the practitioner, then due to different spirits abiding in different offerings, you can, the practitioner can have different problems. So I don’t remember about the food, yeah, so like flowers, if you don’t dispel the spirit possession then that abides in the mind of the practitioner and then makes to rise very strong attachment, desire, and then you don’t have control over your life. Then you’re unable to do practice. So light, after you lit a candle or butter lamp, like that, if you don’t dispel the spirit possession, [Tibetan] they have name, each one has a name, I don’t remember, anyway, ?tuk something, so then what happens is, if you make that offering without dispelling the spirit possession there, then it occupies the practitioner’s mind and then causes sleepy, drowsy mind, sleepy mind when you do practice. Then, yeah, I don’t know, maybe the water offerings if you don’t, maybe there’s a spirit called ?Chu ta yo wa, Moving like Water, spirit called Moving like Water, spirit possession, so then I think makes maybe mind unstable. If you offer that without dispelling this spirit then, possession, you offer that, then occupy your mind then causes instability. So there’s many explained in the teachings, in tantric teachings.

So Geshe Lama Konchog used to say if you don’t bless the offering and then you offer, better not to offer. If you don’t bless, without blessing, if you don’t bless then better to not offer, Geshe Lama Konchog used to say. But however, yeah, that’s according to Geshe Lama Konchog’s, I mean, his view. But anyway, so like that.

That is not only tantric practice, that’s even with the lamrim practice, just lamrim practice, in Jorchö practice then you have to do that the same.

Since I talked about the five times five, the different substances, which has different benefits, each one has a different result, benefits, you get. So, in the torma, if you’re making, with the torma, if you’re able to put that, put these five times five, all the substances, if you’re able to make and then you put in torma, whether the Tibetan tradition torma made like that or bread, something, you put inside, so how to make torma very powerful, there are two ways powerful. Powerful, so that means, so that you achieve, you have great success from that, from that you have great success, you achieve, so by making torma offering powerful, making torma powerful then offer, so there’s two ways. One is through your meditation making powerful. Other one is externally making powerful. So how to make the, to have great success, protector puja or Tara puja or whatever, retreat, the torma, externally how to make powerful so that you can have great success is you put these five times five, these substances, can mix in that, so then that makes, how to make torma externally powerful, so that you can have great success. So I have made these, after I saw all those benefits then I made the substances, but there’s one substance which I wasn’t sure. The first one missing, the blue stone, blue one, yeah, I think it’s called lapis lazuli, I think, blue stone that has got sometimes little bit of gold or silver inside, the blue stone, I think it’s called lapis lazuli. But actually, so that in Tibetan called, that stone called ?mun. So that wasn’t sure. I made the substances but that one missing, that one not sure. Then in the second part then I put that, that blue stone, called lapis lazuli.

So the Medicine Buddha’s that one seems not, lapis lazuli is not, it seems that’s a wrong translation. One doctor, one Tibetan doctor who’s very expert, he told me some years ago that’s the wrong translation. So the Medicine Buddha’s holy body, in Tibetan called benduriya, so that’s maybe seems it’s sapphire or something. The Tibetan doctor said he saw only one time in his life, only one time he saw, something blue, extremely kind of, I don’t know how to say, something very deep, very clear and deep, something very magnificent, so then he says he saw only one time in his life. It seems extremely rare.

So anyway, maybe looks like sapphire, have to check in the dictionaries, but it maybe looks like sapphire. That Medicine Buddha’s, what translated lapis lazuli, but actually lapis lazuli’s not expensive, and it’s a blue stone that you make malas, all this, so inside there’s sometimes a little bit silver or a little bit gold.

So anyway, in these five by five, so that one is this lapis lazuli, this one. So the later part I put, so in the United States so they use, in the house they use for tea offering. So tormas and tea offering, also when you make tea offering to the protectors, like that, also, if you put that then it becomes very powerful tea offering. So the tea offering’s called ser kyem, ser is gold, kyem is drink, golden drink. So I think what it means is, having mixed these things, this gold, having mixed these things there, so then golden drink. I think based on having those substances inside. So His Holiness Zong Rinpoche often when he made tea offering, often he carries these substances and he put in small spoon little bit on the tea offering, not on the tea offering, drink, but the tea offering to the protectors, so that makes very powerful, so then that way then whatever success you are wishing for become very powerful. So one thing you mix it in torma, for retreat or when you do pujas, then other one is also for tea offering. So that, once you’ve got the list it’s easy, that’s not difficult, easy to make, but it’s useful.

Torma, tor is, that which, tor ma, that which, when the hurricane comes, tornado, hurricane, comes, the whole city, whole town, after one hour, totally destroyed, everywhere pieces, all the houses gone, so all the pieces are tor. Or when you plant, in a field when you plant crops you throw, this is called tor, when you give grain, when you give food to birds, tor, but the more, not so much that, but more the hurricane destroy the city or town, that’s what, half hour, one hour, totally, everything scattered. Yeah, so tor is like that, something destroy. Scattered or, I think, more like destroy. Tor is more in the sense of destroy. So tor-ma, that which destroys.

So one meaning of torma is destroying the miserliness, your miserliness, so therefore, so torma made very rich, as much as you can make best, the rich quality. So it means more you spend money destroying your miserliness, make good offering to the deity. So that’s one meaning of tor, that which destroys your miserliness, your attachment.

Then the other one is related also maha-anuttara tantric path, transcendental wisdom the great bliss, the voidness, so that is the real torma, that experience is the real torma. That one is the interpretive meaning, interpretive torma, the real torma is that one. So then that destroys, that tor destroys, like a bomb, destroys your, root of samsara, the ignorance, holding, yeah, anyway, root of samsara, the ignorance, holding the I, aggregates, truly existent. So the torma, tor-ma, that which destroys so it has the different meanings like that.

So there’s a plate, the plate is like bodhicitta, so like that, anyway, yeah, depending on which deity’s torma there’s many explanations, the whole path to enlightenment, things like that.

So that’s it then I finish this, the left over, so just finish this. So then that’s it.

Just one more word, then finish. As beautiful as the, why Tibetan tormas why they make so beautiful, decorations and shapes, there’s more beautiful you can make, it creates the cause next lives to have beautiful bodies, that you’ll get very beautiful bodies, creates the cause for that if you make the tormas very beautiful, able to make.

I mean it’s for happiness, but one thing, [pause] why like Lama Atisha, Guru Shakyamuni Buddha, many’s born in the king’s family, very wealthy king’s family like that, the reason so that then you practice Dharma so because you are born from a very wealthy king or very famous family then if you practice Dharma then everybody follows your example. The policy is that so everybody follows your example. You are born from a wealthy family, famous family, so for example, one actor, one famous actor, singer, become Buddhist then how his friends also become interested in Buddhism, like that. So it’s their policy, it’s their Dharma policy, so they reincarnate in those families, so that many people take that example, to practice Dharma, to learn Dharma.

Then beautiful body so that you can draw people, sentient beings, so easily, then they listen to you, then this way then you can help them to bring in the path to enlightenment, but it’s Dharma. To be able to help them, so it’s a method to be born as a beautiful body so that to help sentient beings, okay?

So that channel is finished. Now that TV channel is finished. It’s off!