So just the, I started to explain the, this is part of our normal practice, how to do the offerings. We do the offerings all the time, but, how to do, in extensive way, use the, we normally do that, because we, say, I mean, having devotion, so, we normally do that, but how to do, how to use that as a means to collect extensive merits. So, so at beginning there’s bodhicitta motivation, okay, to achieve enlightenment for sentient beings. Here we offer on behalf of all sentient beings, okay. So, beginning, so there’s a bodhicitta motivation, of course, then offering, then the offering, say, with offering, not only that they become cause of enlightenment, but, you collect merits, like limitless skies of merits, okay, limitless skies of merits. [pause]

[A student gives Rinpoche a lam-rim prayer, a text that he’s looking for]

This one, what I have translated?

Ven. Osel: I’m not sure. This is the older version of the prayer book, FPMT? They don’t have the recent update.

Rinpoche: Oh, okay. Maybe Kunsang has, you can ask him. Maybe ask Kunsang. [Long pause]

Ven. Osel: Kunsang doesn’t have.

Rinpoche: He doesn’t have?

Ven. Osel: He doesn’t have. He has The Foundation of All Good Qualities.

Rinpoche: Okay.

So when we do offerings, okay, so first generate a motivation of bodhicitta, okay, like that. Then the, which is purpose of our life, not just to achieve higher rebirth, after this life, body of the happy transmigrator, not that, but to achieve liberation from samsara, not even that, you see, to achieve enlightenment for all sentient beings, okay, for all my kind mother sentient beings, okay, so that. Then, therefore, I’m going to make offering, okay.

Then you can make charity, then you make charity to all sentient beings, numberless. When you make charity to all sentient beings, they are numberless sentient beings in the hell realm, numberless sentient beings in hungry ghost, numberless sentient beings animal, numberless sentient beings human, in the human realm, numberless sentient beings sura, asura realm, intermediate state beings, so in the six realms, there are numberless sentient beings, you understand?

So that means we collect numberless merits, numberless merits, six times, numberless merits we collect six times, okay, then intermediate state they’re numberless, so we collect numberless merits seven times, okay.

Then after that we offer, say, you make charity to even the arhats, numberless arhats, then there’s the bodhisattvas, arya bodhisattvas who are free from samsara, so then you make charity also them, so collect inconceivable merits, more then seven times numberless merit you collect, okay, so by doing that, by making the charity to….

Then on their behalf, you can offer together, or you can offer on their behalf, you offer on their behalf.

Then, this statue, whether it’s a statue, or thangka, or, so whatever it is, that you’re offering, think, the first thing, the first thing you think, guru, so then you collect the highest merit, you collect the most, the most extensive merits, okay, the offering to numberless buddhas, and offering to one guru. Offering to one guru collect far more greater merit then making offering to numberless Buddhas, numberless Dharma, numberless Sangha, numberless statues, numberless stupas, numberless scriptures, okay. So all those merits, unbelievable, but you compare to offering to the guru, one guru, then all those other merits become small, become small when you compare the merit, the most extensive merit you collect when you offer to, even to one guru, okay, so like that. This is due to the power of the object.

So as I normally mention, it is mentioned in lam-rim teachings, in the sutra teachings, the outside people and your parents, your parents is much more powerful object. And the small harm, small harm, small disrespect, small harm, criticism, or small harm, small disrespect, it become very heavy negative karma. Because heavy negative karma, karma become very heavy, so you start experiencing the result, suffering, result, suffering, problem, in this life, because karma is very powerful, so you start to experience the result of the suffering, the problem, in this life, start to experience in this life. That means, then, lower realms, even in the next, human realms, hundred thousands, so many lifetimes, you experience the suffering result of that, okay.

So, and then small respect to your parents, small respect, or small service, something, even by talking to them, causing happiness, so, you see, it becomes very powerful, good karma, so then you start to experience the result, you start to experience the result, happiness in this life.

So the karma has, three types of karma: [says in Tibetan]

1. mthong ba’i chos la myong bar ‘gyur ba
2. skyes nas myong bar ‘gyur ba
3. lan grangs gzhan la myong bar ‘gyur ba

Three types of karma, karma you, mthong ba’I chos la myong bar ‘gyur ba is you create the cause in this life, but you see the result in this life. So the parents are very powerful object, from their side, powerful. So therefore, even a small good thing we do, small service, respect, even you talking, causing them happiness, something small, then, you see, the good karma become very powerful, so then you start to experience the result in this life, happiness, okay. And then, you see, many hundred thousand lifetimes you experience that one act, that one good, that small respect, or small service, that good karma, you see, okay, they’re very powerful, so like that.

So, then after that ordained person, nun, monk, more powerful. Then, of course, within that there’s arhats, higher than ordinary beings, ordinary Sangha, of course.

Then the numberless arhats, and then one bodhisattva. One bodhisattva is more powerful, who just, who just generated bodhicitta, okay, this one, much more powerful then the numberless arhats.

So it’s said in the teachings, so if you look at that bodhisattva with the, glaring, glaring, with eyes, glaring, you see, then negative karma is heavier than you take the eyeballs of the, the desire realm beings, form realm, formless realm beings, you take their eyeballs out, you see, so like that, karma’s much heavier, if you look at a bodhisattva disrespectfully, glaring, so disrespectful manner. So karma is so heavy, because they, because having bodhicitta realization, okay, so it’s so powerful, so unbelievably holy. Totally renounced thought seeking happiness for oneself, cherishing I, totally renounced. Only thought of cherishing others, only thought of seeking happiness numberless sentient beings, numberless sentient beings, without discrimination.

So then, numberless bodhisattvas and one buddha. One buddha is most powerful then numberless bodhisattvas, okay. So, for example, if you look at one bodhisattva, devotional mind, if you look at a bodhisattva with the devotional mind, you see, like that, you see, respectful way, then the good karma is much more powerful, you see, you know, you give the eyeball to the numberless desire realm, form realm, formless realms, I mean the, say, by the number, anyway. So, of course form realm doesn’t have the body, but just the merit it’s talking about. So if you give eyeball to charity to desire realm, numberless desire realm, form realm, formless realm, okay, so now, if you look at one bodhisattva, with the devotional eye, respectfully, this karma is much more powerful than you gave the eye to numberless desire realm, form realm, formless realm, okay, like that.

So now, one buddha is much more powerful then numberless bodhisattvas, okay, by karma, you see. You know, small disrespect, a small criticism, whatever, negative karma is much heavier then having done that to a bodhisattva, okay.

So now, a small respect, or small service, or offering, or, say, to Buddha, praise to Buddha, the karma is so, the good karma is so powerful, than having done to numberless bodhisattvas.

Now one guru is most powerful, from whom you have received Dharma connection, from whom you have received Dharma connection, even a few syllables of mantra, oral transmission you have received, even one stanza Dharma teaching you have received, that one is guru, you are disciple, with this recognition, then, you see, you have received even one stanza of teachings, or the few syllable mantra, oral transmissions, okay, so the Dharma connection is established. So to that person, to that guru, so that becomes the most powerful person in your life.

So then, it is said in the teachings, for example, the guru’s one pores, you know, this one tiny, tiny, tiny, tiny, tiny, you see, the pores, you see, where the hair grows, the pores, one tiny like that. So if you put one scented, if you put perfume, if you put scented water, very tiny one, or make offering to one pores of the guru’s holy body, very tiny one, the pores are so small, you offer one tiny scented water, you offer one pores of the body, you collect far more greater merit then having made offering to, you create far more greater merit, good luck, then, you made offering to numberless Buddhas, numberless Dharma, numberless Sangha, numberless statues, stupas, scriptures, okay, so like that.

So, therefore, like this, so, as far as good karma, it is most powerful, most extensive merit, okay. And then, also, a small criticism or small disrespect, whatever, the negative karma even small like that, becomes very, very powerful heavy negative karma, like that.

So therefore, when we make offering to the statues or thangkas, whatever it is, always to remember guru, very, very important. Then you collect most extensive merit, most extensive merit, okay. So it’s one, it’s only one statue, or thangka, picture, no matter how small, big, you make offering, you think of guru, okay, you collect most extensive merit, okay, than numberless Buddha, Dharma, Sangha, numberless statues, stupas, everything.

So then this way, now here, so this way, you create numberless cause of enlightenment, numberless cause of enlightenment, many times, numberless cause of, the highest success in the life is the enlightenment, to achieve peerless happiness, cessation of all the, not only suffering, all the defilements, gross defilements, subtle defilements, everything, all the mistakes of mind, cessation, and the completion of all the qualities, enlightenment.

So, you create the cause of achieving that, you’re creating numberless cause of that, many times, because you visualize, whom you’re making offering, you visualize, and then, ?thinking of the guru, that’s, if one has many gurus, then, unbelievable merit, can you imagine. Then numberless Buddha, numberless Dharma, numberless Sangha, okay, numberless statues, stupas, scriptures, you thought that, so you created numberless causes of enlightenment many times. That means, by the way, you created numberless cause of happiness of future, by the way you created numberless cause of to achieve ultimate happiness, liberation from the oceans of samsaric suffering and causes numberless times, so many, like, numberless times, like that, many times, okay.

Then, then, by the way, cause of achieving happiness of future lives, oh numberless, numberless, but numberless, but numberless, but numberless, many times, even that numberless one, many times, okay.

So that means, no question about happiness of this life, even without, so, without, even without thinking, even without being attached, grasping for that, even without thinking, it comes, okay, successful, so like that. This happens this way without thinking. When you create cause of enlightenment, all this comes, even the happiness, all this, those other ones, happiness beyond from this life, and the happiness of this life just comes by the way, easily, okay, success, like that.

So that’s why, so, that’s why, that’s why, you see, that’s why, say, Kadampa geshes, they’re saying, Kadampa geshe, Ben Kungyel, Kadampa geshe, Kadampa, anyway, the other Kadampa geshe, Kadampa Geshe Potowa or Sharawa, so the Kadampa Geshe Ben Kungyel, so when, his early life, Kadampa Geshe Ben Kungyel, his early life, his early life, was very famous robbery, robbery and thief, very famous, in early life. So, he has many weapons, many, this, throw this stone, that, and many, many weapons, around, he wear. So, very famous, you see. Daytime, robbery, nighttime, thief, so, very famous.

So then he had a field, a field. From the field he get forty big sack of grains, okay, so then people called, nickname, Forty Negative Karma, people call him nickname, Forty, shi chu dig, so Forty Negative Karma, he get forty big sacks of grains from the field, so then people called nickname, Forty, shi chu dig, Forty Negative Karma. Anyway, so later he begin to practice Dharma, okay, then later he begin to practice Dharma, so, later he begin to practice Dharma, so, you see, so I’m not going to talk much, okay. So he, so when he began to practice Dharma, when he start to meditate on lam-rim, so end of the day, end of the day then he checked, end of the day he checked, from this morning he examined how many actions have become virtue; how many actions become negative karma, okay, nonvirtue.

So he put one, when he found out, each time, every action become negative karma, when he found each one, then he put one black stone on the table. Each time when he find a virtuous action, then he put one white stone on the table. So then this is how he checked, at end of the day before he go to bed. So each time when he find virtue, then he rejoice, then, you see, after he found how many actions become negative karma, then at the end, then he confess, like that, regret, so that purifies, okay.

So then, beginning, maybe at the very beginning, maybe almost all black. Then more, as he continued, more and more white stones, less and less black stones, more and more white stones, he find more and more virtue as he continued, year to year, okay. So, like that, developed his mind in Dharma.

So, anyway, so he said, so he said, so when he was not practicing Dharma, his mouth, when he was not practicing Dharma, his mouth could not find food, his mouth could not find food. But now, when he practiced Dharma, he has, food could not find his mouth.

So, you see, when he renounced the life, when he renounced the life, renounced life, the attachment clinging to this life, when he renounced that, that means, so food, before, when he did not renounce, attached to this life, seeking happiness, the food, could not find food. But, now, food, after he renounced this life, attachment clinging to this life, then food could not find his mouth. So you see, so, before, he was looking for it, but could not find, so difficult. But now, after he renounced, you see, attachment clinging to, so, you see, the things come, this life, the enjoyments, just come. So that means, come from all the directions, so therefore, you see, saying that food could not find his mouth, it means that, so much comes, when he begin to practice Dharma, renounce this life, okay, so it comes from all over. When he renounced attachment, so food could not find his mouth, so like that.

So anyway, so that’s, so when you don’t renounce the attachment clinging to this life, then, you see, say, like this, say, difficult to find. But once, so once the attachment renounced, then, you see, that is the benefit, hts, benefit of Dharma that it just comes, it just comes, say, when you don’t put effort, you renounce attachment, then it comes, it’s the power of Dharma, it comes, so like that.

So Lama Yeshe, my master, Lama Yeshe, used to say, he teased to other meditators living in Dharamsala, high mountains, they live high mountains, so his same class, his same class monk, there’s one called Geshe Thubten, Geshe Thubten, living on the high mountains, they all finished study extensive, studied extremely well Buddhadharma, the extensive sutra, the five major texts, all this, in the monastery for many years. So anyway, so one of his class, same class, lived on the mountain. So anyway, Lama Yeshe, when they come down, then Lama Yeshe used to say, “Oh my way of practicing Dharma,” he says, “All the three realm,” desire realm, form realm, formless realm, “All the enjoyments, just come, just come to me, and I practice Dharma, he practice Dharma, enjoy, practice Dharma, he teased others. So they, others, means renounced, go to the mountains, cave or hermitage, so Lama Yeshe said, “My way of practicing Dharma, everything comes to me,” so it means, without fear, so enjoy. So he said that’s my way of practicing Dharma.

So anyway, so that’s same meaning as what Kadampa geshe said, so because you have renounced this life, so you have no fear of, so like that. So having realizations, bodhicitta, especially, then emptiness, then there’s no fear. The renunciation, impermanence, renunciation, included in that path, in those meditations, impermanence, realization of impermanence of life, so the attachment doesn’t arise, attachment doesn’t arise, you control, so you have no danger, so like that. Then everything comes. What you find before, hard, now just comes, naturally like that.

So, then, I’m talking about the benefits when you make offering, if you make offering with this meditation, how unbelievable, the good luck, good luck doesn’t exist, good luck, we can create good luck, good luck is, when people talk about good luck, they talk as independent, independent, truly existent, exist by itself, but not, that’s totally wrong, that’s object to be refuted, that is a total hallucination, that’s totally nonexistent. Good luck is, our mind create, you can create good luck, any time. By knowing Dharma, by knowing Dharma, you know you can create good luck all the time, every second in this life you can create good luck all the time, good luck, good karma, okay. So that.

Anyway, so I’m talking about how unbelievable benefits you collect when you make offering.

So, this, I want to say, offering the scarf, this is not just Tibetan tradition. It is mentioned in sutra, Compassion Buddha, Chenrezig, Compassion Buddha Sutra, it’s mentioned the, offering scarf, it’s said the, all your wishes get fulfilled if you make offering scarf, there in sutra mentioned. Then, the benefits of that, how many, even buddhas cannot finish explaining the benefits of that, offering scarf to the holy object, even for eons, cannot finish explaining, so this is what it said, and all your wishes get fulfilled. So there’s a quotation in the sutra, so it’s not just Tibetan, this is not just Tibetan tradition or custom, not that. This is according to the sutra text, okay.

So anyway, then the prayer, then you recite this prayer, you do this meditation then you offer, okay. Then you do, from the offering bath practice, the:

Sab jam yang pa lha yi go
Mi che dor jei ku nye la
Mi che day pay dag bul na
Dag kyang dor jei ku thob shog

"I offer this soft, light scarf to your vajra holy body, enlightened being’s holy body, vajra, the inseparable, the vajra holy body, with my inseparable devotion, and due to this, may I"—in the prayer it says only I, but you have to add the sentient beings. "May I and all sentient beings achieve vajra holy body, the holy body of Buddha," okay, so you make this prayer when you offer, after you offer, then you do this dedication.

After that, then, one more. I mean you can do, I mean depends on your time, you can do as many as you wish, okay. But normally, what I’m saying, this one, then after that, so, if you’re offering to the text, the Prajnaparamita text, if you’re offering to the text, then, you see, this light, soft, divine, say, the scarf, the light, soft, scarf, I’m offering this to vajra holy speech, okay, with my inseparable faith. "May I and all sentient beings achieve vajra holy speech." So we offer, okay, that’s the Buddha’s holy speech. So Buddha’s holy speech, Buddha’s holy speech, in the form of writings, okay, so this is all manifestations of Buddha, Buddha’s holy speech in the form of writings, for us sentient beings to learn, to collect merit, okay, so that, and to, whichever language, Tibetan or English, I’m not saying only Tibetan one, , so the, okay, so then, so we learn, we read, purify our negative karma, collect extensive merits, we learn, and then put into practice, actualize the path, remove suffering, delusions, then we achieve liberation, we achieve enlightenment, okay, so it’s for that.

So, anyway, so when you dedicate at the end, "May I and all sentient beings achieve vajra holy speech," when you’re offering to the, when you make offering to the Dharma text.

The next dedication is that, the, "May I become only like you, the glorified guru," so the, all the holy objects, however, all statues, stupas, scriptures, all these actually, all these actually is, say, the most powerful thing to recognize is the guru; they all manifest as manifestations of the guru, for you to collect merit, to purify negative karma, okay.

So, well, just very short, I’m not going to keep long time, that, say, so, the very, very, very meaning of guru, okay, the when you think of the guru, when you see guru, when you think guru during meditation, prayers, or normally, so, what really the meaning, should think in your heart is, you can say like this, all the Buddhas’ holy mind, all the Buddhas’ holy mind, the dharmakaya, dharmakaya. Well, actually, strict way you can’t hear this word, this is secret; in a strict way, actually you can’t hear this, become revealing secrecy, strict way, can’t. But, anyway, so we all have devotion, so I guess might be okay. Of course that’s not enough, strict way you need to receive initiation, but, anyway, transcendental wisdom of non-dual bliss voidness, so the dharmakaya, so, holy mind of all the buddhas, okay, dharmakaya.

So now, this one is primordial, no beginning, no end, no beginning, no end, okay, pervade all the phenomena, cover all the phenomena, pervades all the phenomena; it exists everywhere, so, it exists everywhere, so, then, you see, it is bound with infinite compassion to you and all sentient beings. So therefore, this manifests, when our karma, us sentient being’s karma is ripened, it manifests [snaps fingers] in any form that fits us. While our mind is impure, while our mind, while we have impure karma, it manifests out impure form, so, ordinary being having delusion, and having suffering, samsaric suffering, having mistakes in the actions, that’s the definition of the ordinary being. So manifests ordinary being, until our karma is, until our mind is impure, it manifests impure form, okay. So then, does the work for, guide us with various means guide us, protect us from suffering, so guide, the purify our negative karma collected from beginningless rebirth, and make us to collect inconceivable merits, okay, then gradually, from happiness to happiness, life to life, bring us to enlightenment, okay, so like that.

So, then, after some time, ?whenever enough merit, reveal Dharma, okay, reveal Dharma, we learn Dharma, practice, then, attain the path, then remove the suffering, cause of the suffering, then subtle defilement, then bring us to enlightenment, okay, so this.

So, then, so it manifests even in form of river, bridge, all kinds of things, not only sentient beings, even those forms, so, for animals, manifest in form of animals; for preta, hungry ghosts, manifest as hungry ghosts; and the evil spirits, as spirit for them, so like no question about Buddha, even the bodhisattva manifests, even the high bodhisattva manifests as animal, for shell animals, for shell animals, manifests as a shell, shell animal, and protect them, benefit them. So, so the shell animal that which starts like this, not this way, which starts, like this, goes around like this, so this is bodhisattva, these shells are, these are bodhisattvas, shell animal, these ones like this. So like they have been bodhisattvas, seven lifetimes, like that, or, you see, bodhisattva many lifetimes. So Nagarjuna explained, so they especially, purposely, free will, especially, then, manifest as shell, to protect the shell animals, to benefit the shell animals. So if you have this shell, the size of one like this, if you keep at home, you blow, then it become healing for the family, and bring harmonious in the family, so there’s a benefit like that, explained by Nagarjuna.

So even the bodhisattvas do like that, even bodhisattvas they manifest in water, bridge, all these things, as needed for the sentient beings. So therefore, even bodhisattvas they do that, of course Buddha will definitely do that, free from even the subtle defilements, okay.

So like the Arya Sanghata Sutra says, so Buddha manifests in the letters, in the writing, text, and then, for example if you have question, you have a question on some subject, then after a few, that same day or a few days, you see that text, you get the answer, you see the answer, that happened many times, you see. So anyway, it’s just amazing, amazing.

And then, also, those who have pure karma, pure mind, manifest in pure form, aspect of Buddha. So the one who has, there are five Mahayana paths to enlightenment, okay:

Mahayana Path of Merit; Preparatory Path; Mahayana Path, the Preparatory Path; Mahayana Path, the Right-Seeing Path; Mahayana Path of Meditation; Mahayana Path of No More Learning.

So when you achieve this Mahayana, the path of merit, then, there’s three levels: small one, middle one, great one, the continual Dharma, concentration, continual Dharma, so that’s the higher one, okay. So, the minute when you, wherever you are, whether you’re in bathroom, outside, doesn’t have to be altar, doesn’t have to be always, where you achieve realizations, doesn’t have to be always altar, any place, you see, many different places, could be anywhere. The minute when your mind reaches that level, wherever you are, oh, just there [snaps fingers], you see numberless buddhas, you see numberless buddhas, nirmanakaya aspect, okay. And then you see the statues as the actual living Buddha, you see that, actual living Buddha, and talk to you, okay. So there are many statues, you see in Tibet and Nepal, many Buddhist statues, spoken statues, so they all become actually living Buddha, you see, talk to you and give teachings. So, numberless buddhas, wherever you are.

So, for example, Kadampa Geshe Chayulwa, one of the best example as a disciple, okay, obedient to the guru. So he, his guru is Chengawa. So when he was with Chengawa, when he was writing a text, so the minute when the guru calls him, even syllable, nga, Tibetan, Tibetan nga is like this [shows], so the minute when he heard guru calling him, he stopped immediately, even the syllable he does not try to finish, he immediately stop there, wherever he reached, stop there and then immediately go run to offer service. Or the mandala, making ?full mandala offering, and then you don’t try to finish mandala then go to run. No, the minute when you hear, stop your mandala, wherever it’s reached, stop and run to offer service. So this is another one, usually mentioned in the teachings, somebody who is incomparable, who did correctly devoted to the virtuous friend, incomparable.

So every day he cleaned his guru’s room, and the dust, and ?the practice. So one day, so, you see, after he cleaned he put all the garbage in his robe, here, then he tried to put out, he went downstairs, he went downstairs through the steps, downstairs. So when he reached the third step, then, his mind reached the level of that, the third level of the path of merit, okay, [Tibetan] so the Continual Dharma concentration. Then there immediately [snaps fingers] he saw, after third step, when he goes down, while he’s holding garbage, he saw numberless buddhas there, nirmanakaya aspect, so like that.

So like this, so, because, of course, as I mentioned before, you remember? The karma, the collecting merits, by doing service, service to the guru. I mean, service doesn’t mean always with the guru, always staying in the same house, not necessary, can be anywhere, offering service to guru, you see, I mean it’s according to the guru’s advice. So it doesn’t have to be always in the same house, not necessary to have that idea. So like that.

Then also, then I think, it is said, also, maybe also the meditator, it seems sees the guru also in nirmanakaya, then when you reach the right-seeing path, third, third Mahayana path, you see the guru also the sambhogakaya. Then of course, after you complete the, after you complete the path, the, complete the path of meditation, complete, then, you see, you remove the subtle defilements, that time then you become, then you achieve the Buddha, then your mind become dharmakaya. Your mind become dharmakaya, your mind becomes that guru, remember I mentioned in the beginning? Your mind becomes that guru, dharmakaya, all the buddhas’ holy mind, which I mentioned before, you see, your mind becomes that. So that means you become the guru that time, you achieve the guru. You achieve Buddha, you become the, you achieve the guru, you achieve all the buddhas. That time, numberless buddhas, you achieve all the buddhas, so because all the buddhas, say, it’s like one person, okay. So you achieve all the buddhas. When you achieve one deity, like Chenrezig, then, Compassion Buddha, you achieve all the buddhas, so that. So, anyway, so, what I’m saying, yeah. So anyway, so it seems by purifying your mind, more the mind gets purified, more the mind become more and more pure, this is how your view change, like that, your view is more and more pure. So like that.

So next prayer, then I finish.

Due to all the past, present, future merits collected by me, three-time merits collected by others, others, numberless sentient beings, even bodhisattvas, that’s okay, then you dedicate the first one, to achieve vajra holy body, or to achieve, myself, all sentient beings, vajra holy body, or vajra holy speech, if you’re offering the scriptures, okay.

Then next one, may I become only like you, the guru, okay. So now here, this is what I mentioned to you, so I mentioned what guru is, what really, what real meaning what you should remember in the heart, okay, that’s the ultimate guru. Ultimate, guru has ultimate guru or conventional guru. So the ultimate guru, you see, as I mentioned before, manifests pure form, if when your mind becomes pure; impure form if your mind, your karma’s impure, it manifest impure, and guide you, guide us, okay, so that. So therefore, so that’s called conventional guru, so that’s how, I mean, to meditate, to understand, meditate, you see.

So, so now, so now, here, so now here, okay, so now here, so how many gurus one has, so this, so, how many gurus has, 20, 25, 100, 200, I mean, you know, how many gurus one has, anyway, so, so without this guru, so point to one, maybe the one with whom you find more, with whom one finds more difficulties, okay, more anger, more heresy, more anger, one who’s more difficulties, anyway. So anyway, so without this guru, so you understand this, from your side, you see, the anyway, the so this is, okay, conventional guru, the holy mind is the ultimate guru, okay, okay, so like that. So that’s what understanding we should have, okay.

So now, so now here, so manifesting this for me, this ordinary form for me, to liberate from the, get a higher rebirth, liberate from the lower realms, and, now, you see, that I have this perfect human body, by the kindness of guru, okay, in the past gave teachings, let me to practice morality, refuge and morality, these ten virtues, so forth, then I achieved this perfect human body, okay, so this came from guru. So then, you see, liberate, hts, achieve higher rebirth, okay, not being reborn in lower realm. Then, say, free from samsara, liberate me from samsara. Then, not only that, bring me to enlightenment, bring me to enlightenment, okay, like that.

So now, anyway, so now here, without this guru, if this guru, sorry, before mentioning that, from this ultimate guru that I mentioned before, real meaning of guru what you should remember, okay, so that, so that manifested numberless bud-, from that, numberless buddhas, that manifest numberless buddhas, okay. So all the buddhas came from that. So that means Dharma came from that, Sangha came from that, you understand?

So now here, all the buddhas came from that, manifest that. So that means, all the statues, all those statues of Buddha, the, say, the deities, however, all the statues of Buddha, and the texts, and the stupas, all the statues, stupas, everything, everything, so without the guru, without that guru, there’s no Buddha, there’s no Dharma, there’s no Sangha. There’s no statue, no stupa, no scriptures, no opportunity for sentient beings to collect merit, purify the mind, to have realizations, no opportunity at all, okay, if that guru doesn’t exist, okay. Without that guru, nothing exists. Because that guru exists, so manifests all this, came all the Buddha, Dharma, Sangha, it came from that, okay. Therefore, all the statues, stupas, scriptures, everything came from that. So, you see, came from that, that’s one thing, came from that. Then think it manifested by that, can think that, okay.

So when we make offerings, to think the statues is guru, you see, there is this meaning behind, okay, I mean also like that, I mean, say, to understand.

So anyway, so that’s most important, first thing to remember. Then numberless statues, stupas, scriptures, numberless Buddha, Dharma, Sangha, statues, everything, then make offering, okay.

Okay, the last prayer, then I finish.

"All your, say, due to all the past, present, future merits collected by me, three-time merits collected by others, then, may I become only like you, [Tibetan] like you the glorified guru, like you the glorified guru. Then, like your holy body, like your lifespan, like your pure land, like your holy entourage, like your holy name."

For example, Chenrezig, Chenrezig blessed his name, blessed his name, so it’s unbelievable, the minute that when you remember, when you remember, [snaps fingers] when you die, when you’re dying, when you remember that [snaps fingers] you never get reborn in the lower realms. So it’s wish-fulfilling to remember Chenrezig, Avalokiteshvara, so he liberates you from samsara, from the oceans of samsaric suffering, you see, remembering the name. And then brings to, brings, liberates even from, hts, protects even from the lower nirvana, you know, and brings to enlightenment.

So name, just remembering the name is, for us sentient beings, wish-fulfilling, okay, wish-fulfilling, so like that, so like your holy name. So the second dedication is this one. Okay.

Päl dän la ma khye ku chi dra dang…. "May I become only like you." To become like this to benefit, in order to benefit for all sentient beings, okay, like that. So that’s very good.

So then after that, then whatever dedication, your family members, whatever specific things, you can do that. So normally I advise these two prayers, okay, after you made the offerings, okay, like that. Then also, take, you take it, take blessing, but lowest as possible, I mean, generally when we respect people, even sentient being, senior people, elderly people, senior people, then also ordained person, you see, when we respect, okay, so, it creates karma in the future lives, you see, to have high power, or to have high, hts, high, to have high position or high power, hts, control, power, so that way, you can help many people, many sentient beings, you see, you can help many sentient beings, bring them in Dharma, free them from suffering of samsara, bring them to enlightenment, okay.

So anyway, not only that, but the respect, the prostration, respect, going down, this against to your, against, the Dharma practice is against your, remedy to your pride, to destroy the delusion, pride, and then, also, for Buddha’s statues like that, the holy object, when you do that, statues, stupas, scriptures, and then become cause of enlightenment, okay.

So I think that’s about it. Sorry, again it took time.

[Inaudible comment from someone in Tibetan.]

So while it’s taking time, I’m going to give the oral transmission of the Lama Tsongkhapa Guru Yoga, and the Three Principal, Lama Tsongkhapa’s, the heart, the heart teaching of the 84,000 teachings taught by Buddha, which comes in three levels: Hinayana, Mahayana Paramitayana, Mahayana Tantra. So, you see, the very heart of these teachings is The Three Principal Aspects of the Path, so I read the English, so everybody get oral transmission of that.