Sanghata Sutra Commentary and Lung (Audio and Unedited Transcript)

By Kyabje Lama Zopa Rinpoche
Shakyamuni Center, Taiwan 2007 (Archive #1607)

These teachings were given  at Shakyamuni Center, Taiwan, on February 28 2007. Included are introductory teachings and an oral transmission of the Sanghata Sutra.

Part A: Introductory teachings

The Arya Sanghata Sutra, this is one of the most precious teachings of the Buddha. Since I came to know this, this precious teaching of the Buddha, and then I introduced to many people in the organization, especially in the FPMT organization, so it helped many people spiritually and also for material success, centers and individual people, helps so many things. There have been many proofs, as it talks how unconceivable merit are collected just, even by listening and of course then much more if you read, then the most one is if you write.

That, as it is mentioned there, the very first, here the very first benefit is mentioned, as those who have read, as you will remember, the very first thing is, that the minute when you hear this teaching it purifies the five uninterrupted negative karmas, that means no question about ten nonvirtuous actions, the negative karmas, well, perhaps it can be called normal negative karmas, [RL] that, I mean, killing a human being not, it happens some, like people have abortions, or things like that, but I mean, that’s of course not a common thing, killing a human being, but maybe killing other beings, maybe that’s, depending on the person but generally speaking that’s common.

Anyway, so all those negative karmas get purified, no question, it’s contained. When it says it purifies the five uninterrupted negative karma, these very heavy negative karmas, then those other negative, it means, of course, all those get purified. So every time when you hear that it purifies, mantra or listening to teaching, said in the teachings, that it purifies the five uninterrupted negative karmas, always we have to remember, it’s very important to remember this, connect with this, that, so the killing father, mother and killed arhat, harmed to Buddha, caused blood to the Buddha, Buddha’s holy body, even that, then caused disunity among the Sangha. Then if any of that is done, then you the rebirth, without interruption another life, so even though you create negative karma like those, could be also those from the ten nonvirtues, some negative karmas, you don’t need to require, it doesn’t need to be reborn in the lower realm immediately, right after the death, because maybe there’s some other virtuous action is stronger, so you get reborn, even though that negative karma is not purified but some other virtuous action’s maybe more powerful than that, so you get a higher rebirth, but still you have that karma left to be experienced in the future, some time in the future, maybe the next life, second life or third life or maybe after billions years or eons, if it is not purified you definitely experience. But here, the five uninterrupted negative karmas, so it’s so heavy that, so heavy, there is no interruption of another life where you get a higher rebirth, like example I mentioned before. So immediately you reincarnate in the hell realm but even that is the lowest hot hell, Inexhaustible Realm, the number eighth, which means the suffering is the heaviest in the lower realms, sufferings of the lower realms it is the heaviest one, in the whole entire samsara, the heaviest one. So that’s just only you can’t discriminate by shape a sentient being, just, it’s like a piece of wood, that oneness with fire, burning, from the shape you can’t tell, the body is oneness with fire. So by the sound of screaming, suffering, so from that one can, only that can a discriminate sentient being, that it’s sentient being. So the heaviest suffering and that last for one intermediate eon, so that’s the longest, so that one karma, like killed father or mother, or one of these, even not all five, just one, so life span is one intermediate eon, so unbelievable. Unbelievable, unbelievable length of time. So have to remember this when it says five uninterrupted negative karmas it purifies, or it collects these negative karmas or it purifies. So you have to remember, you have to connect with the result; otherwise, it doesn’t, the mind is so stubborn that doesn’t, you don’t have much feeling of that, so have to really connect to the suffering result, then gives some feeling when you hear five uninterrupted negative karmas, in Tibetan, called ?sa me nga, ?sa me nga le.

So, as I mentioned the other night, that, so as I often say, all the human beings’ fire, energy put together, how hot it is, compared to the end of the world fire that which melts rocky mountains, everything, like lava, it’s so hot, that one is sixty, seventy times, something like that, much hotter than all the energy of the fire of human world now. Now, one tiny fire spark in hell how hot it is, it’s seven time hotter than the end of the world fire, so one tiny fire spark, from the lower realms, how hot it is, like that. So therefore, then you have figure it out. Now, that fire spark, it is not talking about fire sparks of, it’s not talking about the lowest hot hell, not talking about that, so even just some other realm, some other hell realm’s fire spark, one tiny spark how hot it is. So therefore now can you imagine the number eighth, the hottest.

So this unbelievable heavy negative karma, so just by hearing, the minute when you hear this, [snaps fingers] get purified. So that’s incredible liberation, not liberation from samsara, from delusion and karma but it’s like for us, for us it’s like incredible liberation this, that you don’t have to suffer, purifying this negative karma, you don’t have to suffer this heaviest, from one negative karma, you get born in the Inexhaustible hell realm, experience suffering for one intermediate eon. So now there are so many, not just one time we create this, from beginningless rebirth there are so many that have happened but we haven’t purified yet, and we haven’t finish experiencing yet, there are many, we have committed. So it’s not just one time, that killed father, mother, it’s not just the one time. Or those other negative karmas like caused disunity among the Sanghas, this is not just one time.

So it’s unbelievable gift, this Arya Sanghata Sutra, so it is unbelievable gift for us from Buddha, left this teaching, text, in this world is unbelievable gift from Buddha, that Buddha’s kindness to us, compassion, so easy to purify, such unimaginable suffering, all those, this is talking result of one negative karma, but then we create so many negative karmas, so that we can purify all these, such Buddha made our life so easy, unbelievable easy to purify and to be liberated from the lower realms. Similar Buddha makes our life so easy to be liberated from samsara, left all these teachings, Four Noble Truths and so forth, to learn, because of Buddha’s kindness. Even though we don’t see Buddha directly but there are teachers, who can teach us Buddha’s teachings, the Four Noble Truths, representative of Buddha teach us Dharma through this or manifesting in this, through these teachers. So you can see not only Buddha left these teachings, so kind, so compassionate, that not only left these teachings in this world, but even teach us, explain to us, show the path. It’s not that, we are so fortunate we are not in the time that where there’s only books left, there is only books, Buddha’s teachings left but nobody can explain, we haven’t reached, we are not reached yet that time, so degeneration where, much more degeneration where the Dharma scriptures is there, but nobody can explain, and maybe respect but doesn’t understand, people in the world, so we haven’t yet reached that, we are so lucky that we haven’t reached into that time, that such a degenerate time. So there are still great masters can explain correctly, without mistake. So however, this is also Buddha’s kindness and manifest to us in the ordinary form that we can see, that we can directly communicate and can receive explanations, who explains to us, or through this, show us the path, explain these teachings. So totally, completely, the kindness of Buddha. Not only having made the teaching, texts, available, such as the Arya Sanghata Sutra.

[RL] This is a different subject what I’m going to say, the next one, because I did not mention about, I didn’t come down to give, to explain things. So, I thought just to mention as I remember now, otherwise I forget. For the Highest Tantra when you do recitation of mantra, then in the past, 100,000 times the main deity’s mantra, and then the Tibetans normally, nowadays the time is degenerated, things are degenerated, so to make it ?have power then 400,000 times, the mantra recited. Like that, the main deity’s mantra like that. The entourage, 10,000 or something like that.

Anyway, now there are differences; it’s not the same with the lower tantra. When you recite, when you do retreat, recite mantra of the lower tantra deity like Mitukpa, Chenrezig, all those, Medicine Buddha, so for this, when you retreat, so how much number of mantra you recite for the enabling retreat, that you’re qualified to do fire puja, offering burning practice, so that depends on the number of syllables. So if the mantra of the deity is only fifteen syllables, if it has fifteen syllables then when you do retreat the number of mantras is 100,000, 100,000 times you have to recite, that which enables to do, enabling retreat to do, which enables to do fire puja, consecration so forth, those various activities of tantra. Then if it has thirty-two syllables then you have to recite 300,000 times the mantra to, for the enabling action retreat. So I left out the action, should be said, enabling action retreat, Tibetan called le rung, which means you are enabled to do, after that then you are able to do, yeah, so you can do fire puja and then after that, the fire puja that which, mantras which, anyway, particularly the mantras which are missed out and then incorrectly recited, those, then to revive, restore, to make up, to purify, so offering burning practice. Then after the fire puja is done, the offering burning practice, in Tibetan called jin sek, offering burning, offering burning practice. Jin sek, in English it’s normally just fire puja, kind of made very kind of simplified. Well, people who know, know what it means, but which is simplified name, translation. So, Tibetan jin sek, jin is offering, sek is burn. So, offering burning practice.

So anyway, so after that then you can do consecration or yeah, the various activities so one can do that, allowed to, otherwise not allowed, not qualified to do those things.

So then now, if it is more than thirty two, the number of syllables of the deity, then how many, for enabling action retreat just 10,000 times. Number is just 10,000. But of course here in the case of Mitukpa, it is for purifying negative karma, so particular thing is that, so of course, you don’t need to stop at just 10,000. You just continue for a while, whatever, as much as you can, within the time how much, as much as you can recite, so for purification. But generally if it is more than thirty-two syllables then for enabling action retreat, it’s just ten thousand times. Then you can do fire puja.

So here, so what I am saying is to be able to complete the retreat then so maybe possible many of you finish 10,000, it’s possible. So then, so I’m not sure whether a fire puja can be organized this time or not, but if it’s not possible, then some time, after a few days, after some weeks, you arrange the time to do fire puja those who have finished 10,000. Then in that case, you are supposed to do the sadhana of Mitukpa, just the sadhana, you have to keep on doing sadhana every day without missing. It doesn’t mean you have to do sessions, but you just do sadhana, from beginning and then when it comes down to the mantra, then the ending part. So, just that, until the fire puja is done you have to continue that. Otherwise, you are not qualified to do fire puja if you miss the sadhana. So that is same any other, even Highest Tantric deities. So you finish the number and then if you didn’t get done the fire puja immediately after that, then no matter how many weeks, months, it takes to do the fire puja, whether you’re going to do fire puja in another place, another country or another universe, anyway, [RL] so anyway, then you are supposed to keep, you are supposed, you have to do the sadhana every day until you are able to do fire puja. If you miss out then you are not qualified. You have to do the retreat again.

So this, as I remember now, so this I mention to you, but it’s just because I didn’t come down so didn’t mention, so mention to you this before I forget.

[Chun Ru: Rinpoche, did you mention another the number after fifteen syllables?]

After fifteen? Not number of mantras, number of syllables of the main deity’s mantra. So then you have to do, for enabling action retreat you have to do 100,000 number of mantras. If the mantra has thirty-two syllables then you have to do 300,000. If it is beyond from thirty-two, if it has more than thirty-two syllables then to do enabling action retreat then you just take only ten thousand.

So, I counted the mantra, the Mitukpa mantra is beyond from thirty-two, many, many, I think fifty or sixty.


I think probably maybe fifty, maybe more than fifty. Huh?
[Chun Ru: He says, sixty, sixty syllables.]
Yeah, sixty.
[Chun Ru: He counted, he says sixty.]
Fifty? Sixty?
[Student: Sixty-one.]
Sixty-one? Oh, I see. So there’s eight? My one has eight or nine, I’m not sure, extra. So, in that case, it’s possible.
[Pause while Rinpoche checks again]
Fifty-four? Let’s see, sixty? Sixty-one? So I think maybe I skipped some syllables. [RL] How much did you count?
[Inaudible response from Ven. Sarah]
Alle. Oh, mine is fifty-four.

So anyway, so so much more than thirty-two, so just 10,000 for enabling action retreat. But anyway, this is to purify negative karma, so within the time that we have, must do as many as possible, the mantra, not thinking just for enabling action retreat. But, yeah, the aim is to purify negative karma, that’s our main aim.

[Chun Ru: Rinpoche, sorry, because I didn’t catch properly. Can I check with you again that if there come fifteen syllables, then need to complete 100,000 times?]
If the deity’s mantra has fifteen syllables, then you need to recite 100,000 times.
[Chun Ru: And then less than thirty-two, 300,000 times?]
Yes, if the deity’s mantra has thirty-two syllables then you do 300,000 times for the enabling action retreat.

So that is, the reference is from the root tantra ?Lek ____ _____ Gyu, Tantra of the ?Lektu, the root tantra where you, where Lama Tsongkhapa, from Buddha’s teaching of tantra where he quote, why this, for this much number, this, this, it’s quoted to the root tantra, Buddha’s teachings. So this is not something the Tibetan lama, like Lama Tsongkhapa or like, they made it up, it’s based on Buddha’s teachings.

So that’s why OM MANI PADME HUM, if you are going to recite the six-syllable mantra to do retreat, you have to recite it 600,000 times, I think that’s how they, yeah, like that. So if you are going to do retreat, the enabling action retreat, where you do fire puja at the end, then it’s 600,000 times. But if you do the NAMA RATNA TRAYAYA…, this what is, eleven-faced Chenrezig then it is just 40,000 times for enabling action retreat.

Open the door for the dog. Only if he wants to come inside.
[Chun Ru: Yeah, I think she likes.]
[RL] So that she can have the lineage of Arya Sanghata Sutra to give lung for other dogs. [GL]
All the Taiwanese dogs, all the dogs in Taiwan. [GL]
[Rinpoche blows his nose loudly.]
I thought to make a big noise so that to heal you, if somebody need to heal the ears. Or to wake up. But I think sound got interrupted. [RL, GL]

His Holiness, maybe one or two times His Holiness, I don’t remember a hundred percent, maybe the first time Mitukpa great initiation may have received from His Holiness the Dalai Lama. But ABC Singapore center sponsored, that was Kyabje Rilbur Rinpoche suggested to them and then requested His Holiness, His Holiness gave in Bodhgaya, I think that, maybe the time when we requested teachings, the Shantideva teachings, not the Bodhicaryavatara, the other one call Labdu. So anyway, one of those times. So His Holiness, he mentioned that after the food, collect all the bones, then His Holiness chant this mantra, Mitukpa mantra to purify those sentient beings, so he chant, after the food, His Holiness keeps the bones and then he chants Mitukpa mantra to purify those sentient beings’ negative karma. So anyway, regarded this mantra is unbelievable powerful for purification.

And in Amdo, when the people were dying, Kirti Tsenshab Rinpoche said that they write the mantra on paper and they rub on the body, on the skin, I mean, on the naked body then you just, the mantra, the mantra touching to the body, they have tradition to rub the mantra on the body to purify, so like the Mitukpa mantra, Kunrig, so anyway, that’s kind of their tradition, like that to do after the person died, to purify the person’s negative karma. So because this mantra has so much power.

His Holiness mentioned that because of his health, the doctors they advised to not give up meat for health, so they stressed to have meat but His Holiness said that, when he is at Dharamsala then one week, there is some there’s vegetarian and there’s some non-veg, like that. But however, anyway, but however Compassion Buddha, the Compassion Buddha in human form, Compassion Buddha but perceived as human form or manifested, perceived as a human form, manifested in human form, so whatever Buddha does, His Holiness it’s only benefit for sentient beings, because there is no delusion, so there’s no negative karma. There’s no delusion, there’s no negative karma, there’s no such thing as creating negative karma. And especially bodhicitta if you think about, having realization of bodhicitta. [pause] Then on top of that, those very high tantric realizations. So whatever actions the Buddha, even bodhisattva, whatever action is done is only for sentient beings, greatest benefit because of bodhicitta. So then, Buddha, no question, so whatever is done has greatest meaning, because benefits for sentient beings, so whether it is eating meat or not eating meat, greatest benefit for sentient beings.

What I used to think is…., this is just side-talk. So at Dharamsala, there are many great lamas, His Holiness the Dalai Lama’s gurus, His Holiness Ling Rinpoche, His Holiness Trijang Rinpoche, so what I used to think is that, I can’t say, there are many bodhisattvas, there are many highly attained beings among the Tibetans there, so many of them are meat eaters but however, with them, what I, how I used to think is that, I used to think that that animal whose meat went to them, I used to think that that animal is so fortunate, unbelievable fortunate, because they wouldn’t eat like an ordinary being eats. Ordinary being, us who don’t do even practice, eating yoga, or we don’t eat food, the yoga of eating, according to the Lesser Vehicle path, Hinayana path, is without attachment, okay, and the yoga of eating, the bodhisattva’s way of eating that is with bodhicitta, to benefit for all sentient beings, purely, not just words, purely to benefit all sentient beings. So yourself as servant, then to serve all sentient beings. So with that attitude you eat the food, yoga of eating, the Mahayana Paramitayana way of eating food. So then tantric way, yoga of eating, tantric way, that is then on the basis of renunciation, on the basis of bodhicitta, then you, with tantric practice pure appearance, yourself deity, yourself the guru-deity, that is nectar, then you use that like a fire puja, when you do fire puja, all the substances you offer in the deity’s holy mouth, the fire you visualize deity and then you offer some in the mouth, some as a seat, like kusha grass, and then those wood, you offer to the beams of the deity’s holy body. So then most of the grains and butter and other things you offer in the holy mouth.

So here, [pause] the gang-sar and gang-luk, so there’s two things when you do fire puja, gang-sar and gang-luk, so one is used like spoon that you put, the other one is receiving. So your two hands like that, then yourself as the guru-deity and then you make, like fire puja, this is how you eat food in the yoga of, [pause] eating yoga according to tantra.

Or yourself guru-deity or at the heart there you invoke all the merit field and, in your heart and then there’s the syllable, then you offer that, to the whole entire merit field, then you make tsog offering to that. So that’s, but best one is renunciation, bodhicitta, that’s the best one. Renunciation means basically based on the Hinayana way of eating, then the Mahayana way, the Paramitayana way of eating, with bodhicitta. On the basis of those attitudes then you do the tantric practice, the yoga of eating of tantra, yourself as the guru-deity and then the food in nectar. So yourself the merit field, however invoked in the heart and then offer that, so tsog.

So every drink, every bite, every spoon of food and drink, every sip of drink and every spoon of food, it has incredible purification and collecting unconceivable, because you are offering to the guru, even yourself the guru-deity, so offering to the guru, yourself as the guru, all the merit field in your heart is guru, whatever name, different name mentioned but whom you offer is the guru, it’s one thing. That’s the most important thing, main object of offering, the main. You collect, every spoon of food and every sip of drink, if you offer with that meditation, tantric meditation, then you collect far more greater, you collect merits much greater, much more, you collect most extensive merit, then the explanation of most extensive is much greater than you made offering to numberless buddhas in the ten directions, as well as numberless Dharma, the texts, and then the numberless Sangha, all the ten directions, and ten direction statues, stupas, scriptures, every single, that which are in the holy places, individual houses, monasteries, temples, everywhere, so ten-direction statues, stupas, scriptures, so numberless, so having made offering to all these numberless ten directions numberless Buddha, Dharma Sangha, ten directions numberless statues, stupas, scriptures, the merit is, itself is so much but unbelievable much, anyway it comes, compared to offering to the guru, yourself as the guru-deity, guru is or in the heart, the syllable, however, even you think that’s all the merit field, but essence is the guru, so you collect merit far more greater than all those others. All those others smaller compared to the merit having made offering to the guru, yourself as guru-deity or in the heart, all the merit field which essence is guru.

So those who don’t do, even us ordinary beings but don’t do those practices and just eat like animal, like a dog eat meat, for those great beings, their eating meat is not like that. Not like we eat, food or meat, whatever, which is same as animal eating, worms eating food, not like that. So there is huge, there’s difference sky and the earth, benefit their eating, benefit, unbelievable benefit for those specific sentient beings. So, therefore at Dharamsala, I used to think, in my mind I used to think, those animals are so fortunate whose meat went to them, because they do so much prayer for those beings. They eat with all these realizations, and also they have so much realization, with all these realizations, only ?pure mind, then they do so much prayer for them, so there is a lot of benefit for those individual sentient beings. But this is just side-talk, since I, because I talked about His Holiness, so then….

Anyway, to the buddhas, even before enlightened, the great yogis, tantric practitioners, they can transform into nectar, they have power to, like I think, those who have achieved the, no question about the clear light of meaning, pure illusory body, unification, so I’m sure no question the, anyway, I mean, don’t have those experiences, I can’t tell. Those who have pure illusory body, unification, clear light of meaning, pure illusory body, especially unification, those very high yogis can transform, what is explained in the inner offering, the five meats and the five nectars, like there’s excrement and urine, in among the five nectars, five meats, so there is the, [pause] so this elephant, horse, this, buffalo and so things like that, but the pill, but normally we, in the Lama Tsongkhapa tradition there is five meats, five nectars substitute, many of the medicinal things. Then lineage from high lamas, who have those realizations, blessed the pills and lineage, so there is a substitute, as I mentioned, yeah, a substitute, so a pill like this, these five meats, five nectars. So you bless that then you transform into nectar, which are visualized, you actually can’t transform that, but then you just visualize then you take, you make offering to the merit field then you bless your mind, you take, you purify and to receive blessing.

But those great yogis they actually can transform the five meats, the five nectars, it actually becomes nectar, they can experience the actual nectar. They can transform, they can actually experience nectar, bliss, nature of bliss, pure. So like kaka they can transform in nectar, doesn’t have to taste like kaka, how it tastes to us [RL], smell, so they can transform in nectar, through their realization.

So I am using this to understand because of the level of realization, so when they eat meat it’s not eating meat, it’s nectar. For us, meat and also ?contact the meat, but for them it’s nectar. It’s totally, the taste is transcendent, uncontaminated nectar, nature of great bliss. So this is what they experience.

So no question for buddhas, even for ordinary, the one container filled with liquid, that one container filled with liquid, for pretas they see pus, blood. For human beings they see, the same liquid, but human beings see water, who has more merit. The pretas, who don’t have merit, they see pus and blood, but human beings, who have more merit, they see water, better, I mean, can say “pure,” more pure than from pretas. Then devas, this is not talking buddha, this is a worldly, these suras, those devas, because they have more merit, they see nectar. They have more merit so they see nectar. The same bowl of liquid, same liquid, that one bowl that one liquid inside but depending on how much merit the perceivers, those who are using, those who are drinking, depending on the level of their merit, it appears different and they taste different. For devas, nectar.

But the Buddha who has ceased completely the disturbing-thought obscuration, subtle defilements, no slightest negative imprint, who do not have any hallucination, the dualistic view, true existence, so forth. Buddha, who has completed all the merits, so because the result of having completed all the merits, having purified all the delusions and karma, even subtle negative imprint and completed all the merits, because of that then the objects, six sense objects or the five sense objects, however, the form, sound, smell, taste, tangible, all those, it appears pure and when it’s contacted the senses experience great bliss. So their nature is great bliss, to the buddhas. So when we offer water, for us, when we offer water bowl, water, pretas they see blood and pus, but we see water, but what appears to Buddha is the purest nectar. So therefore, in order to collect more merit, if you offer as water, I mean itself is unconceivable, unbelievable merit, unbelievable merit, even just we offer as water, what we see. For example, I think, for example, you may have heard already in the past, in the sutra text it is mentioned about offering a flower, so however, if you offer one flower to a statue or picture of Buddha, this is not talking offering to actual Buddha directly, just a picture or a statue of Buddha, if you offer flower then, it is said in the sutra that the result, benefit of that is, how much is contained the happiness from beginningless rebirth up to now, like that much happiness, samsaric pleasure, happiness, that much to be experienced in the future, how much we experience from beginningless rebirth up to now, like that much to be experienced in the future, so now that much is contained in this benefit, offering even one tiny flower to a picture or statue of Buddha, the same, a stupa, there is mentioned stupa, then same statue, stupa, scripture, same.

So now, on top of that, there it says until one achieves liberation, the result do not complete, the benefit doesn’t finish until you achieve liberation. So even after you achieved liberation from samsara still the result is not finished because there is great liberation, full enlightenment. So you can understand it’s not just the lower nirvana, because what is said in lam-rim by Lama Atisha, by lam-rim, as long, as far as the offering done towards the statue, stupa, scriptures, the holy objects, prostration, circumambulation, whatever, every offering, the minute when you offer to the statue, stupa, scripture, any of these of holy objects, immediately it becomes cause of enlightenment, even your motivation is not Dharma, not virtue, even though it’s anger, attachment clinging to this life, ignorance, it’s like that, so but as soon as it is offered to a statue, stupa, scripture, holy object, immediately become cause of enlightenment, as it is mentioned in the Lama Tsongkhapa’s Lam-rim Chen-mo, the actions done unstained by, not possessed by the three principal aspects of the path, not possessed, actions are done with a motivation not possessed by renunciation, bodhicitta, right view, then they become just the ordinary, the ordinary cause of samsara, except those, except any actions to do with the, done due to the power of the holy object, so that statue, stupa, scripture. So anyway, what I am saying is, whatever offering you do towards the statue, stupa, scriptures, immediately becomes cause of enlightenment. So therefore now, so you understand from that, so even you achieve the lower nirvana, the benefit does not stop, not finished. So there is great liberation, full enlightenment, you get from that.

But now here I’m saying, still the result you offered a tiny flower to a statue, stupa, scripture, doesn’t finish, doesn’t stop there, because after you achieve the great liberation, you enlighten, after you achieve enlightenment you just, the purpose of achieving enlightenment is only to liberate other sentient beings from the unimaginable sufferings, the obscurations, bring them to enlightenment, to the peerless happiness. That’s the only purpose to achieve enlightenment, so therefore, how’s it possible just relax, Oh, I have achieved enlightenment, then relax, then say goodbye to the sentient beings. [RL] How’s it possible that. [RL] Like those, I mean for Western people go to beach and lay down on the, five-star hotel and, maybe those Thailand and Tahiti, all those places, beach, five-star, six-star hotel, something, relax.

Anyway, [pause] so, there’s no way because before you actualize bodhicitta you have generated great compassion towards each and every single sentient being, great compassion, you have realization of that, so that doesn’t allow you to work for yourself, only because of that, that makes you to constantly, I mean, not even a second, there’s the thought of seeking happiness for oneself, only thought of seeking happiness for others. So can you imagine? Then after that, bodhicitta realization, then develop the path, complete path, then you achieve enlightenment, cease the gross, subtle defilements. So, it’s impossible that you won’t work for sentient beings. So after you have all the, perfect in all the qualities, to do perfect work towards sentient beings.

So anyway, so what I think is that, even after you achieve great enlightenment, great liberation, then still you enlighten, you liberate numberless sentient beings from the oceans of samsaric suffering and bring them to enlightenment. So therefore still you offer a tiny flower to a statue, stupa, scripture, still you are enjoying the benefits, that’s liberating numberless sentient beings from the oceans of samsaric suffering and bring them to enlightenment. So until every single sentient being is brought to, there is no sentient being left in samsara, suffering, so until every sentient being is enlightened, when that happens then the benefits of your tiny flower offered to a statue or stupa Buddha is completed, only that time. So this is what I think. So you can see very clearly, logically, this is logical.

So, what I’m saying? Lost…. So, what I’m saying? Uh?

[Inaudible comment from Ven. Sarah]

Oh, I see, I see. Yeah, that’s right. So even your view of the liquid is water you offer to Buddha, even Buddha or a statue, stupa, scripture, can you imagine now how much merit, now you come back to it’s water, one bowl of water, offering, a statue, stupa, scripture, even one statue of Buddha, one painting of Buddha, one stupa, so now, you can see now the benefits. It’s unbelievable, unbelievable, unbelievable, unbelievable, mind-blowing. I don’t know what in Chinese mind-blowing. So it’s unimaginable, one bowl of water, we offer as water.

But now here, according to the practice, in the Jorchö, preparatory, how to offer, then you visualize as nectar, so you create much more merit, but nectar it’s possible not what devas, the worldly deva nectar what they see but the nectar that appears to Buddha, then that one you offer. So then you collect the most extensive merit, as from the object side, and then yeah, object side, I mean, the object what you offer, purest nectar, the highest quality, purest nectar, so you collect the most extensive merit. So then no question by thinking of that if you offer then merit’s far more greater, unbelievable, unbelievable, unbelievable.

So how you create far more greater merit, even though you don’t see nectar, it doesn’t taste nectar to you, but you visualize in nectar then offer, then why you collect most merit. One way, I mean, for common people or maybe scientist or common people may think it’s nonsense, because it’s not nectar, it’s just water, but how you collect more merit is by visualizing. They might think like that, but, might think nonsense, this is superstition, nonsense, they might think like that, but however, there is a logic, and there is the experience and there’s the story. So that’s proves. [pause] Yeah, King Ashoka’s, from the mandala explanation, so that proves. So the King Ashoka, he built many monasteries, able to serve food to many Sanghas and he built ten million stupas in one day, I don’t know, I think the text maybe says one night, anyway, one day, so unbelievable, if you build one stupa it directs your life towards enlightenment, even it’s made of rocks or earth. So now he built ten million in one day because of his power, so he was born as a king, not just a king but Dharma king. Then can collect, with all the wealth and power, so much merit, service to so many sentient beings, to the teaching of Buddha.

So that was, the cause of that was, life before that he was a child, [RL] he was a human being, born a human being and then, there are three children playing in the send and the Buddha was coming that day, coming through that for alms. So then Buddha’s holy body is very tall, their body is short, so then they want to offer something to the Buddha and then they thought how to reach the offering in the Buddha’s begging bowl, so like circus one child stood on the first child’s shoulder, then second child, third child stood on second child’s shoulder then offered a handful of sand grains by visualizing gold in Buddha’s begging bowl. So that’s, there is no one single gold there but just mere visualization. So even though it is mere visualization, that the child got actual benefit of having offered that many gold to Buddha. That many gold, the grains, the sand grains, that many gold. So because the person collected merit having actually offered that many gold so the next life, all these unbelievable things happened. So now, it’s the same here, so it’s water but you visualize as nectar, special nectar that appears to Buddha, offering this to all the guru, Buddha, Dharma, Sangha, the nectar which appears to Buddha, so this is the most extensive merit from the side of the quality of the object. [pause]

So, going back, the yogis, I was talking about, so those high yogis, they can actually transform, they actually taste nectar, transform in nectar. So it’s not just eating meat. So then no question about Buddha, before I was talking about His Holiness, there, and the gurus.

So, sorry, it’s supposed to be lung­ but that was talking about the power of the Mitukpa mantra, then this all started.