Mahamudra Teachings and Medicine Buddha Teachings (Audio and Unedited Transcript)

By Kyabje Lama Zopa Rinpoche
Crestone, CO USA June 2008 (Archive #1711)

These teachings were given in June 2008 at the White Eagle Conference Center in Crestone, Colorado. Included is the oral transmission of the First Panchen Lama's Root Text for the Precious Gelug/Kagyu Tradition of Mahamudra.

You can also listen to the Chinese translation of the teachings here. Read the edited transcripts of these teachings here.

Day Three Part C: Precious Human Rebirth; Kindness of the Guru; Guru Shakyamuni Buddha Mantra

So that’s what’s called taking the, ?tel jor le nying po len pa, taking the essence on this precious human body, ?tel jor, tel, freedom, I think there’s another word, freedom, jor, richness, endowment, or richness, so there’s eight freedoms, ten richness, so you have received this time.

In the, I mentioned there, so anyway, the sentient beings, from the intermediate stage, okay, from the intermediate stage, sentient beings get reborn in the hell realms, how many, constantly, equaling, like the atoms, like the atoms of this earth, okay, so many, in the hell realms, okay. Then, sentient beings get reborn in the hungry ghosts like the sand grains of the Pacific Ocean, I mean the, even one beach, how many sand there is, but now here we’re talking about all the rest of the ocean, sand grains. So, how many sentient beings from intermediate stage get reborn in the preta, hungry ghosts, okay. Now how many sentient beings get reborn from intermediate stage, animals, like the grass, like the grass growing, mountains, everywhere, grass, so like that, like snowflakes when snow is covered completely, like snowflakes, like that, or the grass, okay, grass growing in this world, like that, how many intermediate stage get reborn as animals, okay.

Now, how many, from intermediate stage, how many sentient beings get reborn human beings? Extremely rare, extremely rare, not like that, very little number, very little number.

Now, now among, compared to, now, human body that we have, which has eight freedoms, ten endowments, eighteen qualities, it’s much more rare, much more rare, this is most rare, most rare. So this is what we achieved now, so this is what we have realize.

Sorry, I did a lot of blah, blah, blah, but I didn’t get to go through the perfect human rebirth, the discovering the special qualities of this human rebirth that we have, didn’t get to go through, but then, how it’s highly meaningful, all that, difficult to find again, then what we have it doesn’t last long, this can be ended any time, because it’s nature of impermanence, so all that. So didn’t get to go through, but, so, just a little bit, just to mention here now the essence, so like that.

So, therefore, this is wish-fulfilling what we have received. So, as I mentioned in the very first talk, so precious, you can do everything to achieve any happiness or ?anything, and then can cause happiness of this life, happiness of future lives to other sentient beings, all that, happiness in all the future lives, then, liberation from samsara, ultimate, and then, enlightenment, so numberless sentient beings in each realm you can cause, you can do that, you can do that by having, because you have this time, you have this perfect human rebirth, not only human rebirth, but perfect human rebirth, so you can do all this, by having met Dharma, by having met, then, the, having met the guru is not just me, there are many other, great qualified, teachers, so then, anyway, so, who can show the whole unmistaken path to enlightenment, who can guide you, so like that.

So this is most precious, this is, so then we, every day, every day we have to remember this, must not waste, must make most meaningful, or most meaningful for whom? Most meaningful for, one should think for sentient beings, for others. When you are able to make meaningful for all other sentient beings, then that’s the most meaningful for yourself, by the way.

So when you practice Dharma like this, meditating on the path, also, then, mindfulness, while you are doing the busy life, mindfulness, then you do with the lam-rim, with that. So even if it’s not tantra, while you are doing work, even there’s not tantric practice, but it is lam-rim, so, then, constantly, you are constantly, as many as possible, your actions do not become negative karma, that brings you to the lower realms, experience most unbearable, most, most unbearable, then, only collecting merits, cause of happiness, constantly, no matter how much busy you are, all your activities become only good karma. Then, so therefore, you have so much joy, you have so much joy in your heart, peace, satisfaction, fulfillment, joy, and you have very good future, you have very good future, future, later, future when you die, that time, then your future lives, like sun shining, like sun shining in the world, like that. So, incredible joy, happiness that time when you die, so you go to pure land of Buddha, pure land of Buddha, so Amitabha Pure Land or whatever it is, there are many different pure lands, and pure land where you can be enlightened there, where you can be enlightened there, so that’s the quick way, so like that.

So, unbelievable. If not, then next also, depending on your choice, then you can be born in, again human being, and help, ______ different parts of the world, to help them, you can be born, receive a perfect human body and again continue to practice Dharma which you haven’t realized before, and then you help, those parts of the world where you want to help, liberate many, by revealing Dharma or whatever, by revealing Dharma is the main thing, then others, liberate many sentient beings from suffering, from samsara and bring them to enlightenment, so like that.

So, you have full confidence and so much joy, I mean, happiness, so, when you die, and, so, then, however, then, like that.

And then the other one, second one, according to Kyabje Chöden Rinpoche, then the second one is, the first one is like the, as Pabongka Dechen Nyingpo explained in Liberation in the Palm, that, like, you haven’t been to your home, parents, didn’t meet them for a long time, then you are going back to them, so, so happy, excited. Or you never had a holiday, you’ve been working so hard for a long time, so, every day, every day, then you get a holiday, on the mountain or some, somewhere, where you wish to be, where you’ve been wishing for many years, holiday or what, so you are so happy to ?do that.

So, anyway, however, even the middle one, then, no fear, no fear, and you have confidence, there’s happy mind, no worry at all, that you are going to have a good rebirth, good future, so like that.

So, according to Kyabje Chöden Rinpoche then explained, here this is very important to remember, very important to remember, I’m telling you now, then Rinpoche said, the last one, the last one, the last person, Dharma practitioner, who the way of dying, Dharma practitioner is the, I can rely on the Buddha, Dharma, Sangha, so, you can trust, rely on Buddha, Dharma, Sangha, so, no worry, so when the death happens, no worry because you can, I can rely on the Buddha, Dharma, Sangha. So that’s very important, that’s very important, very, very, very important advice to remember. So, because suddenly death comes, you never know while driving car, car accident, or you never know, suddenly, suddenly become, the unconscious, become unconscious, coma, coma or, anyway, suddenly your life change. We see other people happening all the time, so why not, can, so we have to think of ourselves. We always see in the world happening to others, every day, every hour it happens, even in the United States, even in the area, even in the same city. So, all the time, constantly it happens. So very healthy, everything is okay, then, there’s no cancer, no particular threatening life disease or anything, so, but suddenly [snaps fingers] death happens. We see all the time, we see on the TV, in the newspaper, I mean, all that.

So, therefore, so remember this advice, the three ways of Dharma practitioner dying, so the last one is, Oh, I can go for refuge to the Buddha, Dharma, Sangha, when you rely on them, you are completely protected, you are completely protected. The minute when you rely on them, [snaps fingers], when you die, you are fully protected, no danger at all to be reborn in the hell, hungry ghosts, animal realms, those most unbearable, most, most unbearable suffering, as I mentioned already yesterday. So, so very important, so if something happens, what are you going to think? If suddenly something happens, you are going to die, what are you going to think? We have to prepare, it’s very crucial, so, you have to write down in notebook, that if something happens what I’m going to think, what I’m going to do. It’s very important, so then, if you have prepared the mind, then, you see [snaps fingers] immediately you can, at least you go, at least, the minimum thing, last thing, go for refuge to the Buddha, Dharma, Sangha, so you ?don’t worry anything, like that, with the whole heart rely on Buddha, Dharma, Sangha, like that. So, then you have no problem, like that, whether there are people praying for you or not, but you save yourself, so, like that.

So, what I was mentioning before was, just the last part, how you make no fear of death, that, by practicing Dharma, okay, like that. So, just to go back to the subject which I started. So, I was talking about the Guru Shakyamuni Buddha, six years lived an ?austere life, then, after that, so, then, the, subdued the ten million maras, the, subdued them, just with the loving kindness, without the slightest movement, when there were so many millions of those, ten million of them, say, that trying to harm him in so many different ways, because they don’t want him to become enlightened, which kind of control over them. So, then, they tried to harm, then, at the dawn time to achieve, next dawn time, fifteenth, date fifteenth, to achieve, going to achieve enlightenment, then, the day before, dusk time, tried to harm Buddha, so all these millions, so, so many different ways, and even, so all, violent ways, in all kinds of forms, ?by harming. Then, then also, even, then, when that doesn’t, unable to harm, then, Buddha cannot receive harm, then they tried young girls to showing their organs, you see, like that, trying to disturb Buddha, distract, but nothing. So then, without any slightest movement, then, mind abiding in the loving kindness, then subdued everything, all those ten millions of maras.

So, however, then the next day, next day dawn time, then, become enlightened, so like that. Then revealed Dharma, then, after passed away in sorrowless state, like that.

So, those twelve deeds, showing sentient beings, why need to practice Dharma, like that, and how to practice Dharma, it’s showing, even though himself enlightened unimaginable eons ago, okay.

So, now, the going back, the, I don’t remember why this story came out. So, anyway, so I was talking about the perfect, I was talking about, even one beam, when you become enlightened, even one beam emitting from one pore in one second liberates unimaginable numbers of sentient beings, so, from suffering.

So, for example, in Magadha, which is Bodhgaya, so this place there was a family, husband is Hindu and wife is Buddhist, family there. The wife wanted to invite Buddha, make food offering, and the husband said, “No, the Buddha won’t come.” She said, “Yes, sure, Buddha will come.”

So then the husband could not accept how that can happen. So wife made the food, cleaned the place, food, everything arranged well, then she stood outside of the door of the house, with the incense, then she made this prayer, what we recite normally during the invocation, when we invoke buddhas, bodhisattvas, that one, Ma lü sem chän kün gyi gön gyur ching…sheg su söl, so, Ma lü sem chän kün gyi gön gyur ching, One who is guide, one who is the savior of all, of each and every single sentient beings, Ma lü sem chän kün gyi gön gyur ching. Dü de pung chä mi zä jom dzä lha, then the divine being, lha, divine being, but divine being, lha, is used sometimes the worldly gods, but sometimes used Buddha, so it depends on the context. Then, here, divine being who destroys, who destroyed the host of the maras, host of the maras.

So there’s four maras, the maras of aggregates, which is samsara, nature of suffering, maras of aggregates; maras of delusions; maras of lord of death; maras of deva’s son. Then black side, those devas sons, those maras who shoot the five arrows of delusions, then, harm the people who are practicing Dharma, like that. Somebody who is trying to live in pure morality, after taking ordination, taking vows, lay vow or ordination, whatever, then, try to pure live, then cause to arise attachment, all this, then, create kind of condition the desire, so, to lose the vow, to break, things like that. Then, also, when you are in the, when you want to practice, collect merit by making charity, generosity, and then, causes to arise attachment, then, don’t want to give away, things like that. So, pride, and so forth, when you’re practicing, then they cause to rise these delusions, they influence the mind, so like this, harm, then don’t allow you to achieve liberation and enlightenment. So like that.

So, anyway, four maras, like this, who destroy the host of the maras. So then there’s also four subtle maras, things like that, so basically to do with the, there’s different, I don’t remember now the, to do with the subtle defilements and so forth.

So, the divine being who destroyed the, who completely, without leaving anything, without trace, host of the maras, who has, who understands all the phenomena, without left out, without left out even one that cannot see, nothing, every single phenomena, who has direct understanding, who directly sees. Chom dän khor chä nä dir shag su söl, the Destroyer, Qualified, Gone Beyond, Destroyer, the Qualified, with all the entourage, please be here.

So she chanted this, by holding incense outside the door of the house, then, then between the mountains, anyway, in the text, so then the, all the entourage, Buddha’s, the, maybe the arhats, bodhisattvas, arhats, maybe the arhats came. So then her husband said, they all came by riding over the lions, over elephant, all these different animals, by riding on, extremely glorious, very glorious, radiating, I mean, unimaginable. The husband said, “Oh, this is Buddha?” and she said, “No.” Then the next one, “Is this Buddha?” “No.” “Is this Buddha?” “No.”

Then Buddha came the very last. Then she’s able to offer food and all that. So this prayer is composed by her, which we recite when we invoke the bodhisattvas, okay.

So then, during that time, from the place where Buddha and her place, I don’t know normal, maybe, I don’t know, takes many weeks and months, between that if you walk on foot, but Buddha came, so Buddha, without touching the ground, it says in the text, without touching the ground, something like four inches, something like that, then Buddha walks in space without touching the ground, so the, then all the, I mean, so the, yeah anyway, so, that’s what it says in the text.

Anyway, the Buddha, that day, which takes weeks, months, distance, Buddha came from there, to Magadha, then during that time, all the creatures, people, animals, all the creatures in the road, I mean, on the way, on the way who are in the road, on the way, all got liberated, just duration, how much time it took is like this, like your arm, arm stretching out, like that, so Buddha came, time, this much, so, then, on the way, on the road, on the side, so many sentient beings got liberated, so like that.

So I was talking about the pure action, when you become enlightened, so those things happen, unbelievable, I mean so, because you’re perfected in qualities, then it’s so unbelievably easy to liberate sentient beings, just, something which takes a long, weeks, months, but, long, but takes only this much time, then, on the way, so, inconceivable numbers of sentient beings get liberated, like that, okay.

So, so this, there are four purities, four complete purities, okay, four complete pure result [Tibetan], four completely pure results, so when you become Buddha, so, then here, what you’re going to achieve in the future you visualize now, you visualize now, in tantra, what you are going to happen in the future, you visualize now, as it happened now, this is how you practice tantra. Then, the, when you generate yourself as deity, then when you become deity, the completely pure, the, [Tibetan], the completely pure body, completely pure body of the deity, then, so, unbelievable, so much negative, defilements, negative karmas get purified, and, then also, so when you visualize yourself as a deity, then you send beams, purify all sentient beings, then you collect inconceivable, inconceivable, inconceivable merits, the minute when you do that. Then also, then, how to say, each time when you visualize the mandala, yourself deity, mandala, each time when you visualize, it purifies many, many, what? How many? Ten million, jewa, ten million eons of negative karma, ten million, many, ten million eons of negative karma get purified, each time when you visualize the mandala, like that, the completely pure, the place, [Tibetan] completely pure place into your mandala, so like that.

So, so when we practice tantra, so, so unbelievably powerful, so quick path, that’s how it become, so collect inconceivable merits, so become quick path, all these are special means, it’s the quick way to achieve enlightenment, that’s how, so that’s why tantra becomes quick path to, even the lower tantra becomes quick path to achieve enlightenment in one life, so like that. So which takes three countless great eons in the Paramitayana path, now here, within one life you complete, okay. But, of course, by prolonging the life, doing the long-life meditation, prolonging the life, like, say, achieving immortal life, a hundred thousand years so, then, by doing practice, you achieve enlightenment, like that, explained.

Now, by practicing Highest Tantra, Highest Tantra is based on that, the four completely pure results what you are going to experience in the future, by visualizing now, as it is happening now, the same, so that is the basic thing about tantra. Now the Highest Tantra has the extra, now there’s much more powerful, say, means, skillful means, greater skill than the lower tantra, to achieve enlightenment in a brief lifetime, in a brief lifetime of degenerate time, okay, so within some number of years, so like that. So that is then, the transcendental wisdom of nondual bliss and voidness, especially Highest Tantra has, which Highest Tantra path shows that, which is not revealed in the lower tantra, so this is like atomic bomb, this is the quickest way to remove the defilements and collect extensive merits, all those merits to achieve dharmakaya, rupakaya, holy body, holy mind, within some number of years you are able to complete, like that.

So now, what I was saying, talking before the, I don’t know how it’s connected with, I don’t remember, the prayer La ma tön pa chom dän dä…, so anyway, ?as ?far ?as connect to that, anyway, I don’t remember, I lost.

So, anyway, so, now just here, so lama, guru, lama, in Sanskrit guru, lama is Tibetan language, so, so when, you have to think what it means, when you say La ma tön pa chom dän dä…, Lama, you have to remember what it means to you, the actual meaning of that, so that is extremely most profound and most extensive, so this is, dharmakaya that, which I mentioned before, this, primordial which has no beginning, no end, and that pervades all the phenomena, okay, no place where it doesn’t exist, the, so this dharmakaya, so normally it’s called absolute guru, absolute guru, okay.

So the, there’s absolute guru and conventional. Conventional is the aspect, that, for us, that, in the form, takes form, then guides us, the conventional guru, okay, so that, with the various means, with all kinds of various means guide us to, not just to happiness but to liberation, to enlightenment, so, conventional guru. But it’s what, the aspect that it takes, so then, that means, the, that means your realization is, from our side, the realization is, this is the mind and this is the aspect, so it’s, how many, even if you have billions of gurus, but it’s one, but it’s all one, this dharmakaya, okay. Even there are billions of gurus one has, so it’s one ?being.

So, anyway, so this guru, from this guru, now, I explained already the meaning, what to think, so, when the “Lama,” so think, okay, and then, from beginningless rebirth, not only all the happiness of this life, every single pleasure, comfort, not only Dharma, then this life, then life before, from beginningless rebirth, all the happiness, beginningless rebirth, so anyway, happiness from beginningless, every single, from whom I receive is the guru, okay, by thinking the meaning of guru, okay. So it’s unbelievable, unbelievable, unbelievable, most unbelievable, can’t express the kindness, how precious. Then, now, present, all the future happiness, up to enlightenment, all the happiness of future lives, liberation from samsara, enlightenment, all the realizations, whole path to liberation, whole path to enlightenment, five paths, ten bhumis, everything, when you become buddha, all the, all these unimaginable skies of qualities of bodhisattvas, higher bodhisattvas have, then, buddha has limitless skies of qualities, buddha’s holy body, holy speech, holy mind, so all that what you are going to achieve, all this, from whom you receive is the guru, okay. So it’s unimaginable, unimaginable, the kindness, or the, can’t express, it’s most ?inexpressible, okay, how precious it is.

So now, so, from whom, so, all the, not only the opportunity to practice Dharma but that’s the most important thing, but even other ordinary pleasures, because all that comes from good karma, your good karma, good karma is the action of buddha, good karma is the action of buddha.

There are two actions of Buddha: one is within sentient beings, or your virtuous thought; one is possessed by their own holy mind, two actions of Buddha. So, this is one way to think, so, the, so, it’s ?related like this guru, this, as I mentioned before, this dharmakaya, okay. So, everything comes from that. So, so whenever there’s problems, difficulties, always protecting, always trying to help, so, remember also those.

Then, now the other thing is this, two things what you should remember, you know the suffering, even somebody who, you have cancer, and somebody who healed your cancer, you think that’s, Oh, this person give me life, Oh, this person is most kind one in your life, most precious one in your life, this doctor or whatever, that’s, you value that person, unbelievably precious. Now, but now you think, in Tibetan it’s called [Tibetan] the 404 might be, I’m not sure, 404 types of disease, all the disease, I don’t know in the West there’s such a number, how many this is, in the West I’m not sure how many disease, all the numbers, how many, if it’s mentioned or not, is there any mentioned? How many disease? How many sicknesses, that number put together?

So, anyway, so there’s so many, so for the cancer, life-threatening disease, cancer, somebody heal, oh, you feel that person gave me life, wow, it’s the most precious, most important person in your life see. So now we are thinking of all the diseases, there are 404 types of diseases, I mean, can be, I mean, in the West can be more. Anyway, so, what about somebody who heals, somebody who makes impossible to experience again, completely, help you to purify the cause of all the sicknesses, karma and delusion, and all the sickness, totally free forever. So, I mean, just to never experience cancer forever, but now, all the sicknesses, so you see how it is, the kindness, how they are precious. So, by revealing the path, within you, then you achieve this, you can liberate, you are liberated by the guru, okay, by these gurus.

So, now the suffering of samsara, even human beings’ suffering is unbelievable, so oceans of, so many problems, so, so many, not only sicknesses, so many others. So now, who makes you free? By revealing the path to you, by revealing Dharma, you actualize, you remove all the delusions, karma, all those sufferings, all the sufferings, problems of human beings, like that. You never experience forever, completely remove, remove the cause. Can you imagine how that is? You never experience forever, completely removed, you are free by purifying the cause. So how that is kind, can’t imagine? Can’t imagine that? Human beings’ problems, sufferings, every single thing, you are totally free forever, can you imagine that? The kindness, it’s beyond, I mean, it’s like, makes you to fall down, faint, when you think of the kindness like this, get fainted. So, it’s unbelievable.

So then the oceans of sufferings of the hell, hungry ghosts, animals, each realm, the general sufferings of samsara, unimaginable, okay, the kindness, what it does, liberates you.

Now, then the other one, the other kindness, all the qualities of the path to liberation, enlightenment, the liberation, path to liberation, path to enlightenment, all the qualities, amazing, that’s unimaginable, all the bodhisattvas and buddhas, the qualities, so the guru causes you to achieve, by revealing Dharma, you achieve all that. So, that kindness, can you imagine? Again, unbelievable, unbelievable, unbelievable.

So, so, then, now, added this, if the guru has shown the path to you already, okay, path to enlightenment shown already, already, many times, many times, the path shown, many times you get this teaching, you get this teaching, you get that teaching, sutra, tantra, so many, so, so if one did practice, you would have already been enlightened. I’m talking about this life, but in all the past lives, you would already be enlightened if you did the practice, if you actually did practice from one’s own side, from one’s own side if you actually did the practice, enlightened already, like Shakyamuni Buddha, numberless eons ago, if you did practice from one’s own side. But we didn’t do that. So, that’s why still in samsara, still going all the sufferings, so, living life with the suffering.

So therefore, how kindness of the guru, most inexpressible, kindness and how precious it is. So “Lama,” remember that. When we do prayer, “Lama,” remember all that. Then, once you, thought what it is, kindness, all that, then, comes the next prayer, chom dän, Lama tön pa, founder, then founder of this Buddhadharma, present, in this present world, the present time Buddhadharma in this world, tön pa, so manifested Shakyamuni Buddha, manifest in Shakyamuni Buddha, who revealed Dharma in this world now, tön pa, the founder, manifested in this, so unbelievable kindness, unbelievable. So I already mentioned before, how Buddha is kind, tön pa.

Then, chom dän dä, then, chom, having destroyed the four maras, or you can think the four maras destroyed, then, the four subtle maras, I don’t remember now, so, like subtle defilements, so like that. So then also destroys us sentient beings’ mara, the delusions.

So, then, chom dän, dän means having four holy bodies, ku shi, four holy bodies, then, the Dharmakaya, holy body of form, ?su ku, chö ku, dharmakaya, and the holy body of form, rupakaya, dharmakaya, rupakaya, then, dharmakaya has transcendental wisdom, chö ku, yeshe chö ku, transcendental wisdom, holy body, then the ?mo ni ku, the, the truth holy body, or the holy body of the nature, the nature, okay, so, that. And then the nirmanakaya, sambhogakaya. So qualified means the four kayas and the five wisdoms, like that, chom dän dä, gone beyond, not only beyond from samsara, but also beyond from the lower nirvana, blissful state of peace for oneself, okay, dä, chom dän dä, dä, beyond, then, so basically describing the qualities, chom dän dä.

Then, de zhin sheg pa is gone as it is, gone as it is, so if you just say suchness, if you don’t say gone, de zhin is suchness, but if you don’t say gone then it doesn’t become full translation. So anyway, de zhin sheg pa, Gone as It Is, so it means, directly seeing, Buddha’s holy mind directly seeing emptiness of, directly seeing, the, phenomena, the nature of the phenomena, the emptiness, as it is, empty of true existence, as it is, okay, directly seeing, nature of, ultimate nature of the emptiness of all the phenomena, directly seeing, okay, as it is, de zhin sheg pa, that is immovable, immovable forever from the emptiness. Not only directly seeing, but immovable from emptiness forever, so like that, de zhin sheg pa, without dualistic view, immovable forever. Because by having completely cut the dualistic view, so, no dual view, so then forever, immovable forever, like that, de zhin sheg pa.

Then dra chom pa, having destroyed the enemy, delusion, okay, dra chom pa yang dag par, so it could relate to also subtle defilements, dra chom pa yang dag par, yang dag par dzog päi sang gyä, yang dag par is the perfectly or fully, dzog päi sang gyä, the completed, sang gyä, then, yang dag par is the perfectly dzog, complete, sang gyä, then the fully completely, that should refer to sang and gyä, so sang, eliminate, all the defilements, all the mistakes of the mind, gross, subtle, everything, sang, totally. Gyä, because that happened, then, gyä, all the qualities completed gyä.

Päl gyäl, päl, glorification, gyäl wa, victorious, victorious over the delusions, over the enemy, delusion, victory over, so having removed. So of course here, not only that, even subtle defilements, so, päl gyäl wa sha kya thub pa, sha kya thub pa is when the Buddha was, the, took birth in India, the caste, Shakya, sha kya thub pa, so Shakya, is caste, thub pa is mighty one, again same, defeated all the defilements, gross, subtle, all the mistakes of mind, then, you see, thub pa, yeah, that, and then, complete in all the qualities, thub pa, chhag tshäl lo, prostrate, chhag tshäl lo. So chhag tshäl lo, so chhag tshäl lo, so, chhag, what you are looking for, what you are wishing, chhag is purifying all the defilements, okay, all the defilements, not only suffering but all the defilements, okay, chhag. Tshäl, then, say, you wish all the realizations up to enlightenment, you wish for that, tshäl, so, chhag tshäl lo, so like that, what you’re asking, what you’re requesting, Buddha, chhag tshäl lo, so also with the hands.

So often His Holiness the Dalai Lama says, this, as His Holiness says, you give so much job to this hand, so much job, but, here, you should do something, making meaningful, by giving job to prostrate, the hands, normally so much job, so much work, so make it meaningful, okay.

So, so once we understand, this is just very brief, my, ignorant mind just, so anyway, having some idea of this, it will help other prayers to really understand, in depth, so, to, maybe, so, so it’s not just what you call, ritual, I mean, chanting, blah, blah, blah, that’s really deep meditation, really profound deep meditation down, so really you feel here, so like that.

So I think, yeah, so I think….

Hsieh, hsieh.

So, I just finish. So this, by reciting this name, how much negative karma gets purified, by reciting this homage to Buddha, in the Kangyur, Buddha’s direct teaching, Kangyur, so, one hundred million eons of negative karma get purified, one hundred million eons of negative karma get purified, okay. Then, not only that, on top of that, I think 80,000 eons, I think something like that, so, either separately 80,000 eons or the, or the 80,000 on the base, 100 million eons like that, 80,000, I’m not sure, but, I think there might be mentioned 80,000, but it’s, in some other texts it says 84,000, 80,000 eons of negative karma, but here, the Kangyur there it says, 100 million eons of negative karma get purified, then there’s extra.

So, so, reciting this name is unbelievable, unbelievable powerful purification, more powerful, much more power than, much more powerful then billions of the atomic bombs, anyway, I put some number but, even numberless atomic bombs doesn’t do that but here this name of Buddha purify your, purify your defilements, one hundred million eons of negative karma get purified, so Buddha himself said that, Buddha can make his name, Buddha has completed all the qualities like ten qualities, it’s one of the Buddha’s powers, thob chu, ten qualities, so, there, power of prayer. So once you achieve that, then you can make the name have that power, you can make. Like for example, Chenrezig blessed his mantra, name, unbelievable, unbelievable benefit for sentient beings, so similar, like in Bodhicaryavatara explained, like that, same.

So same, Arya Sanghata Sutra, why it has unbelievable, unbelievable, unbelievable power to collect extensive merits, and even just by hearing two or three words, it purifies the most, unbelievable most unbelievable heavy negative karma, killed the father and mother, killed the arhat, harmed, caused blood to Buddha, and caused disunity among the Sanghas, and immediately after death, without interruption of another life, even though you have created many karmas, you have other lives, but, because this karma is so heavy immediately you get lowest hot hell, the inexhaustible, the hot hell, ?ngar me, so you get born there, and experience the suffering which is the heaviest in samsara, and the longest time, one intermediate eon. So this, by hearing just even four words, completely purified, that’s the very first benefit in the Arya Sanghata Sutra at the beginning, so Buddha can do this, can make that, ?gave power, like that, so those teachings.

So, anyway, so this is very, very good every day ______ _____ to chant Buddha’s, and then TADYA THA OM, then after that, TADYATHA OM MUNÉ MUNÉ MAHAMUNAYÉ SOHA, like that, the mantra, like that.

So mention that first.

So, and how important is this, besides what I explained, very important to practice this, very important subject, is because the heart of 84,000 teachings of Buddha is the Prajnaparamita teachings, the wisdom gone beyond, the teachings that Buddha revealed the emptiness, so, that liberates, this is one, what Buddha said, the way he liberates sentient beings, is not by washing with water, the negative karma of the sentient beings by washing with water, not like that, then, taking out a thorn, thorn from the body with the hand, not in that way, not eliminating the, say, the way that Buddha liberates us sentient beings from suffering, not with the hand, okay, not with water, not by washing, not with the hand, okay, and also not by transplanting his realizations within us sentient beings’ hearts, not in that way.

Then how does Buddha liberate us sentient beings? Then, by revealing the, the ultimate, say, the truth, that which is ultimate reality, okay, [Tibetan].

So, what that truth is is this, the ultimate reality, [Tibetan] so the Prajnaparamita teachings, so there’s about 12 volumes, bum, the 100,000 stanzas, 12 volumes, 12 volumes; then the Prajnaparamita, the text, 12 volumes, then the ?nyi tri, the 20,000 stanzas, three volumes, then ?ge tun ba, 8,000 stanzas, this, like that, so, which reveals. No, maybe before mentioning that….

Then the, now the heart of all those Prajnaparamita teachings is the Heart Sutra, Essence of the, sherab nyingpo, the Heart of the Wisdom, the essence, the heart, of all that, okay.

Now the heart of this, now what is the heart, the heart is, the heart of wisdom, that is this one: La ma tön pa chom dän dä…. TADYATHA OM MUNÉ MUNÉ MAHAMUNAYÉ SOHA, that one, so this is the heart of that Heart Sutra, as far as the Prajnaparamita teachings, okay, it’s called [Tibetan], a few syllables, Prajnaparamita, [Tibetan] Prajnaparamita, [Tibetan] a few syllables, this is what it’s called.

So then, now, by reciting this, you are able to meet, it creates cause to meet tantric teaching, to be able to meet tantric teaching in next lives, able, this life, future lives, to meet tantric teaching, which allows you to achieve enlightenment quickly, okay, as I mentioned before, so this is, it is mentioned in the Kangyur, by Buddha. So, very important to practice this, so that you don’t have to suffer a long time in samsara, you can achieve enlightenment quickly, so like that.

Now, the heart of even that, heart of even that teaching, that is the syllable AH, just one syllable, so this syllable AH is the heart of Prajnaparamita few syllables, okay. Now this, the AH is heart of all the rest of the Prajnaparamita teachings, and heart of whole entire Buddhadharma, AH, the syllable AH.

So AH, in Sanskrit, means negative words. It’s like in the Heart Sutra, no nose, no tongue, like this, no tongue, no nose, no nose, no tongue, no nose, no tongue. So, anyway, no, it says everything, no this, no that, no form, no sound, no smell, no taste, no sleep [GL], no tiredness, no pain, no pain in the knees, back.

Anyway, so, so, AH means, no, in Sanskrit. So, Lama Atisha, in Tibet, Lama Atisha, Lama Atisha when he recited the Heart Sutra, AH, this, AH that, AH, ?form AH in Sanskrit means no.
So, I already explained yesterday, you remember, the, I, action, object, everything, hell, enlightenment, samsara, nirvana, happiness, problems, everything exists, but everything exists, but, everything exists, but they are empty, okay, they are empty, but, they are empty but they exist in mere name, merely imputed by mind, okay. So, yeah, merely imputed by mind; everything exists, but it exists in mere name, merely imputed by mind. So remember I mentioned yesterday that, so, but then, but things do not appear that way, as reality, to us doesn’t appear that way, and, appear totally wrong, completely wrong, when it appears back, okay, opposite, opposite to the merely labeled, so existing from its own side, everything appears existing from its own side, real from its own side, okay, real, real, meaning of real, when we say something real, you see real, you hear real, what we think in our mind, what we think meaning of that, real, in ordinary language, real, when you talk, what you think in your heart, meaning of the real, meaning of the real, existing from its own side. Philosophical, I mean, these texts, existing from, it’s truly existent, all that, it’s exactly right, but in the common language, we say real, all the time, seeing real, hearing real, but, you talk real, but what do you think in your heart, meaning of real, that is, that time, it’s your expression, it’s other people’s expression of object to be refuted, that’s talking in ordinary language, talking object to be refuted, gak cha, object to be refuted, so, have to remember that. So, the real, that, like that.

So, okay, so the, that which projected the, ?what did it, you see, by negative imprint left on, by past ignorance on your mental continuum, okay, so, so, made everything real, okay, including I, action, everything, whatever we look at, when you go to department store, supermarket, in the city, you see billions of objects, in the make-up shop, many billions, when you go to food store, cheese, thirty, forty, fifty, oh no, sixty, seventy, maybe, so many cheese, anyway, dress, anyway, so, but everything, real, okay, existing from its own side, real, meaning of real in your heart, existing from its own side, okay, so not merely labeled by mind.

So, when you go for shopping, all this do not exist, all this is not there, so, according to our view, real I, which is not there, existing from its own side, but not there, real money, existing from its own side but not there, real person, shopkeeper, not there, all this, so, that’s the reality, but we have been believing hundred percent correct, believe, so it’s habit, from beginningless rebirth.

Anyway, so, AH, means, stops negates everything, this hallucination that we have, when we see things, hear sounds, real, everything, AH, completely, negates completely all this, which are projected on the mere imputation, which exists. Do you understand? AH, believe. So, the AH is the, that, teaching, Buddha, essence of whole, entire Buddhadharma, especially the Prajnaparamita, okay, so like that. So this, one syllable, so, [Tibetan] one syllable, Prajnaparamita. So that is the same when you recite Heart Sutra, it’s the same, this is how we have to meditate, then what you recite, or what you think, comes together. Otherwise, when we recite, what we think, total opposite.

So, anyway, so this very, the Buddha’s name and mantra is wish-fulfilling, it’s unbelievable important, no question, okay.

TADYA THA means, I think probably you may have seen in the books, TADYA THA means like this, so how Buddha has achieved enlightenment, liberate or achieve enlightenment by actualizing these five paths, the, TADYATHA OM MUNÉ MUNÉ MAHAMUNAYÉ SOHA, okay. So, SVAHA is ?zhi thub pa, ?zhi thub pa, means establishing the base, ?zhi thub pa, so the devotion, faith, like that, the ?zhi thub pa, in the heart.

Then the, then starts MUNÉ MUNÉ MAHAMUNA-YE, so, mighty, mighty, great mighty, okay, so then, [pause] so the, say, the, it can have different explanation.

So the, first mighty, I mean it can have the, having, that can contain the graduate path of the lower capable being, like this, having completed that. Then the graduate path of the, gradual, achieve liberation, graduate path of the higher capable being, the Paramitayana, then the, then, say, then third one, MAHAMUNA-YE , I have seen texts which says, MUNÉ MUNÉ MAHAMUNA-YE MUNA-YE, like, like, TADYATHA OM BEKANDZE BEKANDZE MAHA BEKANDZE BEKANDZE, so also I saw a text that, TADYA THA OM MUNÉ MUNÉ MAHAMUNA-YE MUNA-YE SVAHA, but that reciting that way is, did not become common like Medicine Buddha, but, I saw a text like that, so like that.

So, anyway, the graduate path of the tantra, the, so, it could contain whole path, so like that, to enlightenment.

So, however, it could mean, also the mighty, the first mighty, able to overcome, able to cease the attachment to this life, which doesn’t allow your activities to become Dharma.

And then the second MUNÉ, mighty, totally overcome the attachment clinging to samsara, samsaric perfections, so which interferes, your activities to not become cause to achieve liberation, so the, which, that attachment doesn’t allow to achieve liberation, so to overcome that, mighty.

Then, MAHAMUNA-YE could be the bodhicitta, the great mighty is overcoming self-cherishing thought, then, relating to lam-rim, then also could, that bodhicitta, but it can also include emptiness, right view, so like that, so like how it is set up in the lam-rim, present teaching, like that, anyway.

So, so, that can be, say, explained, I mean, different way.

So then, you actualize the whole path, mighty, mighty, great mighty, in your heart, then it removes all the, after it removed the defilements, gross, subtle defilements, then, your, ceased your ordinary body, speech, and mind, and then what you achieve is the vajra holy body, completely pure vajra holy body of the buddha, completely pure vajra holy speech and mind of the buddha, you achieve. So OM, which is made of three sounds, AH, O, MA, so three sounds, integrated then become OM. So the three sounds signifies, the ordinary body, speech and mind purified, then transformed into vajra holy body, holy speech, holy mind, so relate here, like Guru Shakyamuni Buddha, you achieve that, so the AH, O, MA, three syllables signify that, then that becomes, ___ ____ become OM, so that, okay, and then you do, why? Then you do perfect work, then you do perfect work toward sentient beings, so that, so that’s our ultimate goal of our life, so maybe we stop here, okay. So maybe I not do the, maybe I do tomorrow, okay, the lung.

Dag gi ji nye sag päi ge wa di….

[The group recites short mandala offering.]

Maybe I should do this, because tomorrow may not happen again, so just the lung, oral transmission of the root, this is not the commentary, the root text, okay.

[Sophia wants to do translation.]

Oh, sorry, sorry.

I believe Sophia exists.

So the…

[tape runs out]