The Ngondro - With K. T. Yungdrung

The First Experiential Transmission from the chag Tri
The Ngondro
with Khenpo Tenpa Yungdrung
LIGMI CHA INSTITUTE

Serenity Ridge Retreat Center
Shipman, Virginia
November 20-23, 2003
The First
Experiential Transmission
from the chag Tri
TheNgondro
with
Khenpo Tenpa Yungdrung
Serenity Ridge
Shipman, Virginia
November 20 - 23, 2003
2005 Ligmincha Institute all rights reserved.
No portion of this transcript may be photocopied or distributed
except by express permission of Ligmincha Institute.
"The First Experiential Transmission from the Chag Tri The Ngondro" is a transcript
of the teachings presented by Khenpo Tenpa Yungdrung at Llgmincha Institute in the
fall of 2003. This retreat was held at Serenity Ridge, located above the Rockfish River
in Shipman, Virginia. It began on Thursday morning, November 20, 2003 and continued
through Sunday afternoon, November 23, 2003. Khen Rinpoche gave teachings each
morning and afternoon of the retreat. There were three additional practice sessions each
day.
Khenpo Tenpa Yungdrung has studied, practiced, and taught under the guidance
of His Holiness Lungtok Tenpa'i Nyima and Yongdzin Tenzin Namdak for many years.
In 1996, Khen Rinpoche was appointed Ponlop, or head teacher, at Triten Norbutse
Monastery in Kathmandu, Nepal. He is responsible for the education of all the monks
at the Yungdrung Bon Academy of Higher Studies. In 2001, he became the abbot of the
monastery.
Khen Rinpoche teaches in fluent English. The transcript has been lightly edited
and wherever possible, Tibetan terms have been rendered in italics by pronunciation.
The practice manual for this ngiindro is available in a separate publication and may be
obtained through the Ligmincha Institute Bookstore.
We extend heartfelt gratitude and appreciation to Khenpo Tenpa Yungdrung for
his clear teaching style and dedication to making these precious teachings available to
Western students. We offer prayers for his long life free from obstacles.
Appreciation is extended to Candace Beyers who generously volunteered her time
to check the transcription of the retreat and to do the initial editing of the transcript, and to
Dean Grantham who designed and laid out the transcript for publication. We ask the pro
tectors to forgive any mistakes introduced into this transcript through the editing process.
May all beings benefit!
Marcy Vaughn, Editor

Director of Publications
Ligmincha Council
2005 Llgmincha Institute, all rights reserved. No portion of this transcript

may be photocopied or distributed except by express permission of Ligmincha Institute.
Recordings, transcripts, and practice materials for other of Ligmincha Institute's programs
may be purchased from the Ligmincha Bookstore. For the teaching schedules of Tenzin
Wangyal Rinpoche and other Bon teachers, please contact:
Ligmincha Institute Ligmincha Institute Bookstore

Shipman, VA 22971 Shipman, VA 22971
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Contents
Thursday, November 20
Opening Session 1
The three important preliminary practices which tame
one's own mind state Guru yoga The story of Tapihritsa
Instructions on the practice of guru yoga
Afternoon Session 13
Impermanence practice The eight leisures
The ten attainments Instructions on the practice of
impermanence
Friday, November 21
Morning Session 23
The results of the practice of impermanence C01fession
The four powers The instructions for the practice of
confessing misdeeds Avoiding the ten non-virtuous actions
The three common preliminary practices which purify
one's mind state The six steps to producing the mind of
enlightenment The practice of bodhicitta
Saturday, November 22
Morning Session 43
The practice of refuge The three jewels The result buddha
The refuge visualization Offering prostration
The accumulation of merit and wisdom The mandala
offering practice Offering the mandala with mudra
v
Vl CONTENTS
Sunday, November 23
Morning Session 63
Offering one's own body as a ganapuja The four guests
The ninth practice: prayers of aspiration Signs or result of
practice
The ten virtuous .actions The three excellences
Appendix 79
The Ten Virtuous Actions
Re,fiection on the Freedom to Practice the Dharma
or Eight Leisures
The Ten Basic Precepts
The First Expe riential Transmission
from the chagTri - The Ngondro
Opening Session November 20, 2003
[Guru yoga, refuge, and bodhicitta discover one 's own natural state of mind,
prayers from the Ma Gyu.] which is the absolute truth of existence. It
is the reality of this existence, and it is the
I would like to welcome you all to this reality of what we are. Once we discover
teaching. My English is not very good, but this state, we have to practice and become
I will try my best. If you have any doubts familiar with it. In this way, we can purify
or do not understand, ask me directly. It is our negative emotions, our defilements,
important that we understand each other. and all the causes and conditions that bring
Otherwise, if I say something and you us suffering and misery. The main teaching
understand something else, it will not be of dzogchen is to discover this state.
good. The reality of what we are is always
I am very happy to be here and to with us, but still we can't recognize it. It is
teach you. What I am going to teach is so close that we do not realize it; therefore,
called ngondro . Ngondro means prelimi it is not easy to understand and recognize
nary practice, and this particular ngondro it. Once we realize it, it is very special. In
teaching is according to the Zhang Zhung order to discover and realize this state, we
Nyen Gyu system. The Zhang Zhung Nyen have to prepare. It needs a lot of prepara
Gyu is one of the most important dzogchen tion. The teaching today is the preliminary
cycles of the Bon tradition. The lineage of practice as preparation to reveal our own
this teaching comes to you without any natural state of mind.
interruption. There have been many times The text that I am reading from was
of persecution in our tradition, but all of composed by Dru Gyalwa Yungdrung who
the dzogchen teachings, particularly the was a great lineage master of all the Bon
Zhang Zhung Nyen Gyu teachings, have teachings of sutra, tantra, and dzogchen.
never been interrupted by these obstacles. He is one of the lineage holders of the
We consider it an extremely important and Zhang Zhung Nyen Gyu teachings. He
essential teaching of the Bon tradition. We was also one of the Abbots of Yeru Wasaca
are all very fortunate that we have met Monastery, the biggest Bon monastery in
with this teaching. We have to thank the Tibet before the fourteenth century. He
lineage masters who have preserved the composed these teachings after having
teachings up to this time. received all the teachings of the Zhang
Dzogchen teachings emphasize how to Zhung Nyen Gyu from his master Tode
1
2 THE FIRST EXPERIENTIAL TRANSMISSION FROM THE CRAG TRI
Tenpa Sherab. After having practiced, real later in these teachings. This is the way
ized, and achieved the highest realization to form the appropriate intention for these
of these teachings, he composed these teachings.
texts to help future beings as a manual or
guide text. Dru Gyalwa Yungdrung prac The three important preliminary
ticed the dzogchen teachings and achieved practices which tame one's own
the realizations. Then, in accordance what mind state
he knew intellectually and with his direct
experience, he wrote the text. Since then, Guru yoga
this text has been used by most dzogchen The first practice among the three impor
practitioners as an essential guide of the tant preliminary practices is guru yoga,
dzogchen teachings. a practice that connects us to the lineage
In this text there are nine different masters of these teachings so that we may
teachings, therefore it is called "The Nine receive blessings and empowerments from
Stages of the Preliminary Practices of Bon them. With this ngondro we are doing a
according to the Oral Transmission from very important preparation. It is especially
Zhang Zhung for the Great Perfection true for these dzogchen teachings that the
Teachings." There are nine stages of the preparation is not something that comes
teaching. The first stage is the teaching of only through our intellectual understand
the initiation and blessings in order to bless ing or without any lineage. The teachings
one 's own mind stream. This refers to the depend very much on the blessings of our
lamai naljor or guru yoga that we j ust sang lineage masters. Therefore, we have to
at the beginning of this teaching. practice guru yoga very intensively. It is
First of all, I would like to tell you a very important. Without the blessings of
little bit about how to listen to the teach our lineage masters, we cannot reveal the
ings. Many of you know this already, but natural state of mind. Therefore, we have
it is always helpful to remind you. We are to work to connect with the lineage mas
all here, and I am trying to explain some ters and to receive blessings from them.
thing, and you are listening. What we have Guru yoga is also a teaching about
to think is that we are not only doing this empowerment or initiation. With any kind
as a benefit for ourselves, but we have to of teaching, especially in the tantra and
listen to the teachings with the intention to dzogchen systems, we need to have an ini
gain enlightenment for the benefit of all tiation or empowerment to be able to hear,
sentient beings. That is the intention that read, or teach these teachings. We need to
we have to take during this whole retreat, have a special kind of empowerment or
even when you are not in the teaching or initiation as permission. Usually we have a
meditating. If you begin, you have to begin transmission; a transmission is one form of
from the morning with this intention, and permission. Then there are empowennents.
be able to remind yourself with mindful There are several kinds of empowerments .
ness of this intention throughout day and There is nyen bai wang, the empowerment
night. Then our whole retreat will not of listening which allows us to listen to
only benefit us, but it will benefit all other the teaching. There is the empowerment
beings. Also, it is like practical bodhicitta which allows us to practice the teaching,
which I am going to teach you sometime gom bai wang. Then, she bai wang is the
OPENING SESSION - NOVEMBER 20, 2003 3
empowerment that allows us to teach, to of you are more familiar with Tapihritsa,
instruct. Drub bai wang is the empower so I will explain how to do guru yoga with
ment that allows the result. So there are Tapihritsa. Tapihritsa is not a mystical
different types of empowerments. So we being. He was a real human, j ust as we are
need to have the proper kind of permis now, an ordinary person. He was a nomad
sion or initiation. If we have this initiation in Northern Tibet in the gth century; he was
and empowerment, then our practice will very normal and human. Then he met his
be authorized. It will bring us more con teacher, Dawa Gyaltsen who was the 24th
fidence and more historical and spiritual lineage master of the Zhang Zhung Nyen
background as a support. It will help us Gyu. Actually he was not only the 24th lin
make a connection with all the lineages eage master, Dawa Gyaltsen was also the
masters who have been practicing these 24 th consecutive Zhang Zhung Nyen Gyu
teachings from the beginning until now. lineage master who took the rainbow body.
They will support our practice; therefore, it Starting with the first master through Dawa
is important to practice guru yoga. This is Gyaltsen, the master and disciple took the
the purpose of guru yoga practice. rainbow body successively without any
Guru means teacher in Sanskrit; in interruption through this very teaching,
Tibetan we say lama, or tsa wai lama, this very teaching that we are gathered
which means root guru. It refers to the to study and practice now. The teaching
teacher who left this message behind for is already there, now it depends on our
us as well as the teacher who instructs us, own work. They didn 't have any special
explains to us, and makes clarifications techniques that we don't have. What they
for us. This is the outer teacher. Internally, practiced is the same teaching that we have
we refer to the guru or lama as our own now. Tapihritsa met this 24th Zhang Zhung
natural state of mind. That is the real lama, Nyen Gyu lineage master, Dawa Gyaltsen,
our real guru. So guru yoga here gener and then he practiced. He practiced mainly
ally refers to practicing and then receiving in a place called Shelwa Tak which means
blessings from the external guru. Actually, deer-like rock. This rock still exists in the
at the end of chanting the guru yoga, we northern part of Tibet. In the future, if you
have to try to practice with the internal have a chance, it would be good to go see
guru, the natural state . Until we have it and receive some blessings. That would
experience and an understanding of the be a great pilgrimage.
internal guru, we mainly have to depend In his biography it says that having
and rely on this external guru yoga prac received this teaching, he meditated nine
tice. Therefore, I will explain it in this first, months in that place. After nine months
external way. he was liberated. Finally, he took the rain
bow body through this teaching. Having
The story of Tapihritsa achieved the rainbow body, he had to
Now practically, how do we do guru yoga? transmit this teaching to another disciple.
First, we have to visualize the guru. In this The most qualified disciple or student was
case we can visualize Tapihritsa; I think it called Nangzher Lopo. He was a very, very
is easier. We can also do this practice with famous and learned person at that time.
Shenlha O kar, referred to as the root deity He was also a priest of the King of Zhang
of the ancient buddhas. Here I think most Zhung. He was full of pride because of
4 THE FIRST EXPERIENTIAL TRANSMISSION FROM THE CHAG TRI
these things. He was the most powerful discussed many things. It is a long story so
and popular teacher; he had everything. I shall tell you the short version. Finally,
Even though he was a great master and they discussed some issues which they
had achieved a lot of high realizations, didn't agree on, and as a result from within
he still had an obstacle that disturbed him Nangzher Lopo arose more pride. Finally
from fully understanding and realizing Nangzher Lopo said, "If you are that intel
the natural state of mind. It was his pride. ligent and scholarly, then tomorrow we
Tapihritsa realized he had this pride, but should go in front of the King and debate.
he was still the most qualified student. If I win, the King will punish you. If you
Nangzher Lopo had already received some win, I will be your student." Tapihritsa
teachings from Tapihritsa's teacher Dawa laughed very hard, and then said, "All this
Gyaltsen, but he was not ready to receive conceptual debate, these intellectual and
the single lineage teaching. Therefore, in philosophical ideas, are nothing but words.
order to subdue and guide Nangzher Lopo, All meditators are in a prison of concep
Tapihritsa manifested as a young boy of tual thoughts in the reality of the mind.
about eight or nine years old. He went to The reality of this existence is beyond all
this area as a beggar. He went to the richest these things." Nangzher Lopo was dumb
person of the area, and he asked for some struck. He realized that the boy must be
food from the rich nomad who said, "You something speciaL He felt intense regret
are very young, and you seem to be very and asked him, "Who are you?" Then the
intelligent. Why don 't you work; can you boy turned into the body of light within
work?" Then Tapihritsa, this boy of light a rainbow circle in front of him in space.
said, "I can work. I can do anything. But He looked just like he is painted in this
there is nobody who will give me a j ob." thangka, just like this. (Rinpoche points
Then the nomad said, "Well, if you can do to the large thangka of Tapihritsa behind
anything, you can work for me." Tapihritsa him.) He appeared in the space in front of
agreed to work for this rich man, becom Nangzher Lopo in this fmm. Then he said,
ing the shepherd for his many sheep. He "I am Tapihritsa. I came here in order to
worked there for a long time, did every teach you. You have so much pride, that's
thing correctly, and was very helpful. why I came in this way. Now you are a
The rich nomad was very happy, so he qualified student, so I am going to teach
gave the boy a new name which translates you." Then he gave Nangzher Lopo some
as "small boy good to be found." One day teachings.
Tapihritsa was carrying a lot of wood, During this time all the sheep had
and he arrived where Nangzher Lopo was scattered, so the rich nomad was worried
meditating in a solitary place. Upon meet about what was happening. "Where did
ing Nangzher Lopo, he greeted him very the boy go?" He came to the place where
respectfully. Nangzher Lopo felt some Tapihritsa was teaching Nangzher Lopo.
uncertainty thinking, "This boy must be Both men were filled with regret and con
special to be able to make such a greeting. fessed all the negative actions they had
He looks like he is well-educated." Then he done to Tapihritsa. They received these
asked the boy, "Where do you live? Where teachings together. At that time Tapihritsa
are you from? Who is your teacher?" They disappeared into light. After some time
had passed, Nangzher Lopo met with of the early lineage masters, it will give us
Tapihritsa two or three times and received more understanding of their background,
all the teachings of the single lineage of their practice, their knowledge, and what
the Zhang Zhung Nyen Gyu. They were they did. We will understand them. We will
transmitted to Nangzher Lopo who became naturally have the devotion, inspiration,
fully realized and attained the rainbow and aspiration towards them. Then it will
body. That is the story, the background be much easier to follow their teachings.
about Tapihritsa, who he was, and why we If we trust someone from the bottom of
visualize Tapihritsa in this form. our hearts, then we will just follow them. If
I think it would be good to read more we don't trust someone, there will always
of the biographies of the Zhang Zhung be some difficulties, some obstacles to fol
Nyen Gyu lineage masters . I think they are lowing their instructions. If we cannot go
readable nowadays in English; they have according to the teachings or instruction of
been translated. It would always be help the teachings, then our practice will always
ful to read those biographies of the early be obstructed, disturbed by those obsta
lineage masters; they give us much inspi cles. There are three types of obstacles to
ration. Inspiration is very, very important our practice : ma tok, or not understanding
and not just with spiritual teachings. When or realizing; lo tok, or wrong understand
normal things inspire us greatly, then it ing; and tet tsun, or doubt, not being deter
is not difficult to do them. Our work is mined, being unsure.
more effective. These teachings and this Therefore, first of all we have to under
practice require a lot of inspiration, aspira stand correctly. Once we understand, we
tion, and devotion. Therefore, we have to have to be able to gain the determination
develop devotion. Devotion is also very, to realize this understanding. Then we
very important. Without devotion we can have to be able to completely trust in this
not get the proper inspiration or the proper without any doubt. Then our practice will
trust or belief in the teachings or the lin develop like fire on the dry grass. Even a
eage masters. Devotion is not something small spark on dry grass will increase, get
that you have to make as a rule. "You have ting bigger and bigger. Our practice will
to do this, and you have to do that." It's develop that quickly. Usually we practice
not like that. Devotion should come from every day, but we still cannot continuously
our understanding and through our own develop all the time, remaining in a con
experience. If you understand something stant state of development. Sometimes our
quite well and correctly, then we under practice seems to be getting worse ! This
stand, "Oh, that means this." Then we have is caused by our lack of determination. It
trust; this trust is the basis for devotion. means somehow we have some doubt. We
Devotion is a form of trust or belief. If we may not even know what kind of doubt,
understand someone really well, then we but in the back of our minds, there is some
trust him. If we don 't understand some thing wrong. That is a kind of doubt, a lack
one, even if we say "I trust you," we don't of determination. We have to understand
really trust them. Real trust should come it and purify this kind of thought. This is
from within our hearts . It comes from why we have to do guru yoga practice.
understanding. If we read the biographies Through the guru yoga practice we can
develop our inspiration and our determina in this five point meditation posture. Then
tion. For every moment that we are doing try to imagine all the details: his legs,
guru yoga practice, we can feel the bless hands, face, eyes, eye brows, even the
ings. We gain confidence. This is very pupils of his eyes. Try to imagine all this
important, confidence. very, very clearly, as clearly as if he were
really there. That is very important; the
Instructions on the practice more clearly you visualize Tapihritsa, the
of guru yoga more benefit you will have. Try to imagine
How do we do the practice of guru yoga? this fully. At the beginning, perhaps you
First of all, sit comfortably in the five point cannot imagine the whole figure fully. You
meditation posture with crossed legs and can imagine part by part as you would if
hands in equipoise. The spine should be you were drawing Tapihritsa. When we
straight, which will help you to put all your draw Tapihritsa, we cannot draw him all
channels and joints in their own place. You at once. First we start either from the legs,
will not have any more pain or be physi or the face, and then slowly, slowly we
cally uncomfortable. Usually when we feel build the image, then the eyes, and then
back pain, it means something is in disor the nose. Visualizing Tapihritsa piece by
der. Staying like this will put everything piece, we can imagine the whole. For
physically in order. The neck should be example, start by imagining Tapihritsa's
bent slightly,. as that will stop mental chat crossed legs very, very clearly, and then
ter. The eye gaze should be along the level slowly try to imagine the upper part of his
of the nose. It is not necessary to focus on body. If you lose the image of his crossed
the point of the nose, but you should look legs, it doesn 't matter. Just go slowly, and
along the nose, which means your gaze is try to imagine as clearly and as sharply as
not very high and not very low. Then the you can. Try to make that clear, sharp part
arms should be a bit straight, as we say, stable for at least some moments . Then
like a garuda's wing, or a vulture 's wing, imagine the face, the eyes, and the nose,
or an eagle's wings. So: part by part; you have to imagine each part
very clearly. Finally, once you have every
Assume the 5 -pointed posture : thing, then focus on any part of the body
Seated crossed-legged on the floor that is the clearest for you. If the eyes are
Hands in equipoise position with arms the clearest, just focus on the eyes. Allow
out like garuda wings. this to become as stable as possible for
Spine straight so the channels and as long as possible. After some time you
j oints are each in its own place, will lose this visualization, so then again
[chest open] . rebuild it-re-imagine his whole body. If
Neck slightly bent to cut the thoughts you do this again and again, slowly, slowly
Eyes gazing down the nose you will be able to visualize more and
more of the entire figure. Eventually, you
Now, imagine a very clear space in will be able to imagine the entire figure all
the sky before you. Within the space at once, and the visualization will become
you imagine a rainbow circle of light. In sharper and sharper. This is how to create
the center of the rainbow circle imagine the visualization clearly.
Tapihritsa in the form of a being of light While you are focusing on Tapihritsa,
don't think of it as merely your own visualization and know that within him is
imagination. It is not like a painting or the wisdom and knowledge that can give
your imagination. You have to think that it us more devotion. Focus on Tapihritsa
is the real form of Tapihritsa which is the while thinking of him in this form as the
embodiment of the three j ewels, the three embodiment of the buddhas. Stay focused
kayas, all the lineage masters of Zhang as long as possible with the visualization
Zhung Nyen Gyu, even all the buddhas, as clear and sharp as possible. That is
the dharma, and the sangha, the lama, very important. This is how to focus on
yidam, and khandro, whatever represents Tapihritsa's form.
enlightenment. He is the embodiment of B efore ending the session of guru yoga,
these things. He represents all these lin imagine the red syllable RAM coming
eages masters and the three j ewels, all from Tapihritsa's heart. This seed syllable
the buddhas, thousands of buddhas. He of the fire element turns into a very strong
possesses the wisdom, compassion, and fire which is the essence of the wisdom
all the abilities. We say he is the essence of Tapihritsa and all the lineages masters.
of wisdom, or should I say embodiment? The fire comes to you, touches you, and
He is full of wisdom, compassion, and burns all the negativities, defilements, and
ability. Buddhas have the ability to arise karma that you have. Next from the heart
in different manifestations according to of Tapihritsa comes the green syllable
the capacities of sentient beings; they can YANG of the wind element. It turns into
arise as peaceful deities or wrathful deities. a very strong wind that blows all your
Whatever the beings need, the buddhas negativities, defilements, and karma away.
naturally come in response to that need. So Finally, from the heart of Tapihritsa comes
Tapihritsa possesses all the qualities of the the blue syllable MANG of the water ele
buddhas; in fact, we have to think of him as ment. It turns into a very powerful wave
a real, living buddha. We need to imagine that washes out all your remaining nega
him in that way. First we have to start by tivities, defilements, and karma and any
thinking of Tapihritsa this way. Then even traces left by fire and wind. Everything
tually, once we can imagine Tapihritsa, our is left purified and clean. When you are
thinking will bring us naturally to having imagining these three elements, they are
the mindfulness of Tapihritsa as a living not in their normal elemental form. Think
buddha or the embodiment of all the bud of them as wisdom fire, wisdom wind, and
dhas and lineage masters. That is what we wisdom water.
have to try to build and stabilize within our Our negativities, defilements, and kar
meditation. mas can only be purified by knowledge
The more we are able to stabilize the or wisdom. They cannot be purified by
visualization of Tapihritsa and the realiza any kind of normal material elements .
tion of him as the embodiment of all the The reason why we have to imagine them
buddhas and lineage masters, the great this way is that these three elements, we
er will be our devotion and inspiration call them kalpa sum, or three kalpas, are
because of his knowledge and wisdom. the most powerful among all phenomena.
The reason why we have to visualize These three elements are also the elements
Tapihritsa is to bring us inspiration for which destroy our universe in the end.
devotion. Therefore, we have to build our They are the most powerful; they purify
and they destroy normal material things. If your visualizations are clear and sharp,
Because they have this power, we imagine then you will feel and not just think intel
them in that way. Actually, we have to lectually. Feeling brings more confidence.
think of these wisdoms as the real weapons Then you have to remain in this feeling or
that destroy our negative emotions, nega state as long as possible. This is the guru
tive thoughts, and all the defilements and yoga practice.
karmic traces. Having been purified in this With this experience you now recite or
way, we can think that we are completely chant the guru yoga prayer. This is the four
purified. "All my negativities and defile lined prayer that we chanted this morn
ments are purified. I am fully pure and ing. With this prayer you ask the lineage
as transparently clear as crystal. Now I masters and your own guru to reveal your
am qualified and ready to receive all the own natural state of mind. Rang ngo rang
teachings, blessings, and empowerments gi she par Jin gyi lob means, "Bless me to
of dzogchen from the dzogchen lineage recognize the real face of my own mind."
masters." We have to think and feel in that The real face of mind is the natural state of
way. mind, the reality of mind. You have to ask
From Tapihritsa 's crown and forehead, for this blessing. It doesn't come by read
a white A, the seed syllable of the body, ing books or by getting instructions from
comes to you and dissolves into the crown teachers. You do need to read books, and
of your head. As it does, you receive you do need to receive instructions from
all the empowerments and blessings of teachers, but you need very much to have
Tapihritsa's and the lineage masters ' bod the blessings of the lineage masters. That
ies. A red OM from Tapihritsa 's throat is very, very important. If you don't have
comes and dissolves into your throat. As the blessings, only reading and getting
it does, you receive the empowerment and instructions is not enough to realize the
blessings of Tapihritsa and the lineage natural state.
masters ' speech. Finally, from Tapihritsa's The realization of the natural state is
heart a blue HUNG appears, and dis the most essential for dzogchen practice.
solves into your own heart. As it does, you We are now preparing for this. Therefore
receive all the empowerments, blessings, the first step of the preparation is receiving
and knowledge of the mind of Tapihritsa blessings and initiation from the lineage
and the lineages masters. Having received masters. That is called guru yoga. This is
all the empowerments of the body, speech how to do guru yoga practice, and why we
and mind of Tapihritsa and the lineage have to do guru yoga practice. Is it clear?
masters into your own body, speech and If you have any questions we can discuss
mind, you become equally realized as it.
Tapihritsa and the lineage masters. In fact,
you are inseparable. Imagine yourself full Q: Rinpoche we have been singing the
of knowledge and blessings. Feel that. That RAM YANG MANG out loud as a group
is the real way you receive the initiation or when we practice and the A OM HUNG as
empowerment. We have to do the practice well. Should we continue to do that?
that way, not just by thinking. The most KTY: Okay, you can do it like that too.
important thing is to make all these visu In the group practice if you do it this way,
alizations as clear and sharp as possible. I think it would be much more helpful if
while you are singing, you can focus on KTY: Yes, that's also okay. Yes?
the RAM or YANG or whatever. It brings
you a sharper visualization. The main Q: Since I ' ve renounced pride I have to
thing that we have to get is a sharp and ask you which thangka is Tapihritsa?
very clear visualization. For this, we can KTY: This buddha or deity is called
try whatever is best for us to have those Tapihritsa. Tapihritsa is his name; it is a
sharp and clear visualizations. Zhang Zhung word from the Zhang Zhung
language. He was just an ordinary person
Q : Could you translate the four sen as we are now. After having received this
tences of the guru yoga prayer? teaching of Zhang Zhung Nyen Gyu and
KTY: The translation of guru yoga I practicing it, he became enlightened and
think you have. We have to do this prac attained the rainbow body. He turned his
tice on a regular basis, not just sometimes whole body completely into light; that is
when you have more time. We have to do what we call the rainbow body. Attaining
this practice in the early morning and in the the rainbow body is the ultimate goal of
evening. At least two times a day would be dzogchen.
very helpful and meaningful. That is very,
very important. Q : After RAM and YANG what is the
third word for water?
Q : Should we do it in English or KTY: MANG
Tibetan? Q : So RAM YANG MANG represent
KTY: Either. Some people say that if fire, wind, and water?
you do it in Tibetan it gives you more KTY: Yes. After this discussion you
feeling, more connection. If you do it in will be practicing, and you can try to do
English it may help you much more in this. When you practice you will have
knowing what to think. Actually the reci some questions and you can ask them later.
tation is reminding us . When we say this This practice is actually very logical; it is
prayer, these very words are what we have not just like a rule . The more and more
to think. Without thinking or imagination, you do it, the more and more you will find
when you say something there may be it logical, powerful, and useful. This can
some benefit, but it is not very helpful . be used at any time for any purpose. For
Therefore when you say this prayer, your example, if you are sick or anyone is sick,
imagination has to follow your words. you can do this practice for a healing pur
Then it helps you. Whatever way is com pose. Instead of sending the fire, wind, and
fortable for you, whether it is Tibetan or water to yourself, you can imagine send
English, do it that way. ing them to the sick person to whatever
part of the body has disease. Get the fire
Q : Can we do the recitation at the end and then bum all the disease with the fire;
of the visualization? For me the recitation blow it out with the wind; wash it out with
of the prayer helps to build the emotion the water. Then the disease is completely
which kind of supports the visualization cured, cleaned, and purified. There is rea
and makes it stronger. Would it be okay to son for this. Disease is caused initially by
do the recitation at the beginning and then the three mental poisons, anger, desire, and
do the visualization? ignorance. If we purify these three, there
will not be any disease. Buddhas purify all KTY: Yes. While you are building the
disease, because buddhas purify all these visualization, once you get all the parts of
negative emotions. We can do it this way the body, then you focus on the part that
too. is the clearest. You try to focus on that;
If you want to expel some evil or nega it helps your mind to stabilize. It is like
tive spirits or obstacles, or what we call zhine; it gets more and more stabilized.
don, you can also practice guru yoga. Then you can get the entire visualization
Sometimes we have very strong obstacles of Tapihritsa's body sharp and clear.
or evil spirits which can disturb our prac
tice or life, or harm living beings. In this Q : Rinpoche is there an ideal size?
case, the fire goes to the spirits and chases Does it matter how big?
them all away. Since we think in the prac KTY: Doesn't matter. You can imagine
tice of the guru yoga that Tapihritsa is the whatever size is clear for you. First you
embodiment of all the buddhas, all the have to imagine a big one, then slowly,
three kayas, the three j ewels, and has all slowly you can imagine a smaller one.
the abilities, there is nothing that cannot Actually according to tantric practice, we
be appeased by the power of this prac have to visualize a lot of deities. The way
tice . This is another option, alternative of visualizing deities is to first imagine a
purpose. It is a multi-function practice. bigger one which is much easier. Slowly,
[Laughter. ] Okay, any questions? We have slowly as we get our mind stabilized, then
five minutes. we try to visualize smaller and smaller
ones. When you are very well stabilized
Q: I am trying to review in my mind and able to visualize the deities in normal
the steps of the visualization. You also said size clearly and sharply, then you have to
when you try to draw Tapihritsa? try to visualize in the size of a fingernail.
KTY: Making the visualization is simi In the fingernail we can visualize the full
lar to drawing. I am saying when we are body of the deity in detail. Finally, we have
drawing, for example, a hat, we have to to even be able to visualize the deity the
make a round shape, this way, step by step. size of a mustard seed, clear, bright, and
In a similar way, we can imagine first the with detail . That is how we have to train in
head, and then the neck, then the upper visualization of the divinities . That much
part of the body, and then the lower part of detail is not required; if you could, that
the body, step by step. If we try to imagine would be good. Otherwise, it is not in the
the whole body at one time it will be more text. In this case, we have to get a clear and
difficult to get a sharp visualization. You sharp enough visualization that it brings us
can get something, but you cannot make it sufficient inspiration and devotion. That is
clear and sharp. If you try to imagine step the main purpose.
by step, then whatever you imagine will
be more detailed, sharp, and clear. If you Q: I read that part of the instruction is to
do this again and again, then finally you visualize Tapihritsa disappearing into light
can get the full visualization of Tapihritsa 's and entering . . .
body with a clear, sharp form. KTY: Oh yes. You can do it that way
Q : So in the beginning you focus on one too. There are many different ways accord
part of the body? ing to different teachings. You can do it
that way too. That is called dzogrim. It KTY: Yes, that is always good. It is
is not necessary to do it that way. If you always good to begin the session with the
feel more comfortable with that, you can nine breathings.
do it that way too. At the end, dissolve
the image into your own body, or dissolve So we will stop here. Now we will
it into the space. Then you remain in the make the dedication. After any practice
indescribable state of mind. That is the session, for any practice you do, even if
inner guru yoga. That will come in the you do one single prostration, one single
actual teaching of dzogchen, not now. We circumambulation, one single prayer, or a
are not ready now. single recitation of the mantra, you have
to dedicate the merit. Then your virtue and
Q : Fire is heart to heart when you visu the merit of this practice will never be lost
alize the fire? and your practice will increase every day.
KTY: Fire, wind, and water all appear If you don 't dedicate, the merit can be lost
from the heart, and then come to our body or destroyed by the influence of strong
and bum whatever the negative karma is. negative emotions that can wipe out your
It doesn't bum the body. virtuous actions. Therefore the dedication
is always required after any practice.
Q : Is it important to do the nine breath
ings of purification before guru yoga? [Dedication] .
from the ChagTri - The Ngondro
Afternoon Session November 20, 2003
[Guru yoga, refuge, and bodhicitta life, or after? We cannot be sure if we will
prayers] . find the same situation, the same lifestyle.
Maybe it will be better, maybe worse, but
Impermanence practice we cannot ever be sure. The future is just
This morning we explained guru yoga the future. This very human lifetime that
practice, the first of the nine stages of we have now is in our hands. Whether we
the preliminary practices. Now I would use it in a good way or a wrong way is in
like to discuss impermanence practice. our hands. That is why it is called a pre
The reason we practice impermanence is cious human life.
to understand our life situation. It sounds
simplistic, but there are many things we The eight leisures
should understand about our lives. There Traditionally, there are 1 8 good qualities to
are many opportunities we miss in this a precious human birth. There are 1 8 good
very precious life. Through impermanence qualities of leisure, ten special attainments
practice we realize many opportunities; and eight leisures. We use the word leisure
we begin to understand things we didn't because we have a lot of time and are free
know. Reflecting on impermanence can to do anything. Leisure doesn't mean we
encourage us to practice Yungdrung Bon don't work or are lazy; it means we are
and develop our realization. free to do anything. We are completely
First, we need to look at the precious free from the three lower realms : the hell,
ness of this human life, the difficulty of hungry ghost, and animal realms. If we had
obtaining this precious human life. This fallen into any of those realms, we would
life is very precious; it is difficult to find have had no chance to practice the dharma.
such a life again and again. This very life We would not be free. First, because we
is the result of many virtuous actions we wouldn 't understand how to practice, we
have accumulated over many lifetimes. would not meet the teachings. Second,
Knowing that, we begin to realize how because even if we understood and had the
precious it is and how difficult to obtain. chance to meet the teachings, we would
We should ask ourselves whether we will never have any opportunity or free time
find such a precious human life in the to practice. These three realms are under
future. Is there any certainty that we can the pressure of misery and suffering; they
find such a life in the future, in the next don't allow a chance to practice. In the hell
13
realm there is not one moment of leisure lower realms. We have the three leisures
time to practice. We suffer all the time. which are the opposite of the three lower
We can briefly experience this when we realms. The fourth leisure is Iha tse ring,
are sick and under the influence of pain or which means we are free from rebirth as a
an intense headache. When we are in pain, long-life deity. In the desire realm there are
even if we want to practice and spend time many gods. One is called Iha tse ring po.
in meditation, we cannot. We are under This god has a very long, peaceful life. He
the control of a headache or stomach pain. is almost enlightened, and because of this
This is similar to what a hell being expefr he never thinks of practicing. Just before
ences. We know we have to practice; we dying when his life is exhausted, he real
know how important it is to practice, but izes his situation-he is not enlightened.
we are completely under the control of the All the miseries and suffering appear at
pain of the headache or stomach ache. It is this time, but there is no choice. Therefore
not in our hands. if you are reborn as a long-life deity, there
Imagine the beings in the hell, hungry is no chance to practice. This is the fourth
ghost, and animal realms . When we are leisure : to be free from birth as a long-life
healthy and comfortable we say, "I don' t deity.
know about a hell o r hungry ghost realm. Finally, even being born as a human
Where it is? Nobody has seen it." But what doesn 't mean we will have the chance to
about all the many beings that are under the practice. Among humans there are many
sea? We haven 't seen them either; some we types of people. Some are blind or deaf
can't even imagine. In modem times we from birth with no chance to practice.
have discovered so many things that we Some have sense organs that are too imper
have never seen. There are so many things fect. Being a little imperfect is okay, but if
that are still to be discovered. This is one our senses are too imperfect, completely
very good example. Usually people say, "I deaf, blind, or unfeeling, we can easily
don't believe it because no one has seen it. see there is no chance to practice. Even
There is no scientific information. In this if our sense organs are perfect and we are
2 1 st century with very advanced technol energetic, intelligent, and wish to practice,
ogy, when we can go to the moon, how can sometimes we are completely under the
there be worlds we haven't discovered?" control of other people or forces. There are
We can say that, but it is very clear there many situations like this in our world; it
are many things yet to be discovered. Look is not good. The fifth leisure is being free
at all the different types of animals in the from these situations.
sea alone-so many different types of fish. The sixth leisure is being free from
Whether big or small, animals are always wrong views such as not believing in the
suffering from fear. Each harms the other; practice and teachings, not believing in
there is always violence and suffering. the law of karma, not believing in enlight
There is no peace. If we are reincarnated enment, or not having faith in the three
into this kind of life, how would we have a j ewels. Believing only in this short breath
chance to practice? We should think of our of a life is considered a wrong view. The
precious human life in this way. one who has two hands, two legs, and one
We have a phrase in Tibetan Iha tse, head, but who has utterly no spirituality is
which means we are free from these three subj ect to wrong views. Being free from
AFTERNOON SESSION - NOVEMBER 20, 2003 15
wrong views is the sixth leisure. we cannot see the Buddha Tonpa Shenrab
The seventh leisure is that we have the directly; we are too late. He lived 1 8,000
opportunity to hear the teachings. Finally, years ago; we are too late to see him face
humans can have some spirituality, but to face. If you practice, that is a different
they take completely the wrong view, case. We are in the perfect time; the teach
opposite of the absolute truth. We are free ing is flourishing in America. We have this
from this with the eighth leisure. We have human body and this opportunity. If we
a fortunate human birth and the time and had been born 1 00 years ago in America,
opportunity to practice. These are the eight we would have been born too early to have
leisures. met the teachings, because they had not yet
arrived here. That is called being disrupted
The ten attainments by time. We are here in exactly the right
Jor pa chu literally means the ten attain time when the teachings are flourishing.
ments. These are all talking about our pre We are in exactly the right place. Our
cious human life. First of all, we are born senses are intact, our timing and our age,
in the right place. We are born in a central everything is right. This is the fifth attain
place where Buddha's teachings are given. ment. Of the ten attainments, these are the
Next, we have been born with our sense five attainments according to one 's own
organs intact, which is very important situation.
in order to be able to listen and practice. Next are the five attainments in accor
Then we have met with the teachings of dance to other. The Buddha came into this
Buddha. All the teachings are available to world in the eon of light. We were born dur
us. Sometimes we know about a teaching, ing the eon of the Buddha's birth. Buddha
but it is too far away so we can ' t receive gave the teachings; he left his message to
it. What we say is, if the teachings are in guide us . It has not expired; it is still here.
another world, even if we hear about them, This message will last a long time; it is
we can't reach them. If they are happening still living, and will still be living. We are
in Shambhala, we cannot go there. We are living during this exact time of Buddha's
here in America; there would be no chance teachings. Not only was the message left
for us to go there. We would say we are for us, but there is also a teacher who holds
obstructed by geography. But the teaching this lineage, this tradition and who has the
is coming and flourishing in the West and experience of these teachings. This is the
in the United States. Lamas are coming ! fourth attainment according to other. The
You are fortunate. Normally we have to lineage masters have the compassion and
travel and do many hard things. The teach intention to give these teachings for the
ing is not disrupted by geography. benefit of all sentient beings.
Then, another attainment means not These are the ten attainments,jor wain
being disrupted by time. Many years ago, Tibetan. Jor wa literally means to obtain
in the 8 th or 9 th century, there were teach or get something. These are the ten spe
ings for the rainbow body. These teachings cial attainments for our life. Most people
no longer exist. In this case, we cannot don 't have these ten attainments. They
receive this teaching because we are dis may even seem to have a good life filled
rupted by time. We are too late. Another with luxury, but really they lack the special
example of being disrupted by time is that attainments.
We have all these things; we have the born into this world, then death is natural.
18 good qualities of a precious human life. There is nothing wrong or bad, but we
We have this as a result of the accumula have this fear of death. We are afraid of
tion of our good and virtuous actions in death even if we think there is no next
many lifetimes. We need to realize all the life, or if we think, "I will just disappear."
good we have done, and not just think When death really comes, many cannot get
of our negative side, "I have no time to comfortable. That is big sign of the next
practice. I have to work." It is human life. If not, why be afraid of dying? That is
nature. Once born in samsara we cannot a big sign that is moving within our basic
go beyond this situation. Instead of think consciousness. We have stored a lot of
ing about the negative, sometimes we need karmic traces in our mind. When karmic
to think of all that is positive in our lives. traces are ripening, there is a result. To get
It is better to think about how to use this a life is the result of karmic traces. To die
positive, fortunate situation in a good way. is also because of karma. After death, to
This is what we have to practice here. get another life is also because of karmic
This life is not permanent. It is very traces. It is natural that whenever things
much connected to this material body, have happened, just before they happen
composed of flesh and blood and full of we have some kind of feeling. I think most
pain and misery. Although we have this people have had this experience. Signs
opportunity, it is impermanent and will not come, whether we are aware of them or
last long. Compared to the many lifetimes not, and usually we have some feelings or
we have already had and the many we will judgments. It can be mental or physical,
have in the future, this lifetime is an early but there is always something. This fear
morning dew drop on the grass in summer. of death is a big sign of the next life. If we
It will not last. It can go at any moment, by understand the law of karma and how it
any cause and condition. It is impermanent works, then it is extremely important for us
and uncertain. It is good, fortunate, and to use this very lifetime for good. We know
also impermanent. It will not last long. we are going to die one day. It is natural,
While we have this precious chance, we but we don't trust karma. That means we
have to use it in a good way so that in the don 't realize the effect our actions have.
future, if we are able, it can bring a better We may understand the law of karma intel
life and opportunity. This is called contem lectually and theoretically, but we don 't
plating this precious human life so difficult really trust it. We haven 't realized it. When
to obtain. On the basis of this understand we have truly realized something, we don't
ing, we think of the impermanence of our wait, we do something. For example, if
body, our life, and all the lives of all sen someone casually says, "There is a fire
tient beings in all the worlds. in your house," maybe we will get a little
We also have to think about our so worried, but even though we have been
called death. Death is natural, but people told, we don 't really realize it. But when
have anxiety about death. The situation of someone urgently says, "Your house is
birth and death are actually the same situ burning down," we not only worry, we
ation. They have the same nature. People have to do something immediately. There
are happy to be born, but are afraid, anx are two different types of feelings : there
ious, and sad to die. Actually, if we are is the feeling that gives rise to hearing,
and the feeling that gives rise to "seeing" afternoon. It gives me some comfort. I
that our house is burning. They give rise want to drink a bottle of wine or whiskey."
to different levels of effort to put out the "Why?" "It gives me happiness." "I want
fire. If we fully realized, "I am going to die to play some golf or football." "Why?" "I
tomorrow," then we would do something. feel happy. My mind becomes peaceful. "
Here is another example. If someone This is very normal i n our lives. Whenever
is poisoned and knows he is going to die, we want something, it is for the sake of
then we urgently use any method to take happiness. Ultimately, we seek happiness.
out the poison. If we know that he may We seek some comfort and happiness on
have been poisoned, but we don 't think both an intellectual and physical level.
it is serious or deadly, we might postpone This is a complex answer to the question,
action thinking, "Oh, I ' ll go to the hospi "What do you want?" Everybody, not just
tal tomorrow." There is a difference. We human beings, but all other beings are
know we may die, but we don't trust. Or doing everything for the sake of happiness
we reject the thought because we don 't and comfort.
want to hear unpleasant things. This does We really want happiness that cannot
not help. How can we do something good be lost or exhausted. That is what we actu
after death? Is there any way after death? ally want. Some people don 't think about
Is there any way to avoid death? What is it that way; some wouldn't describe it that
good to do in life? How can we use this way, but that is actually what they want.
life in a good way? Some may think, "I We try all different kinds of things to find
will enj oy life." So they drink and enj oy happiness, but if we think deeply, we real
life. Some people think that is a good way ize that most of the methods we use to get
to use life. Some people sleep, "Today I happiness and comfort gradually create
have no work to do, so I will sleep until misery. Again, this is clear. For example,
10 in the morning." They think sleeping first we try to earn a lot of money to have
is a good thing. Some drink; some sleep; a happy life. We are successful in business
some gamble. There are also many types and have money and property. Financially
of sports. It is possible to receive a tem we are in good shape, but we still need and
porary good feeling from this, but for the want something. Why? Because we haven' t
sake of this temporary good feeling, our gotten what w e wanted initially-ultimate
good opportunity is wasted. We miss many happiness. That is a sign. If material things
great things. could give us ultimate happiness, we would
What kinds of things are good to do? be satisfied with them. Instead of giving us
What is worthwhile to do with our life? happiness, material things may make us
This is our question. If you ask that ques more miserable than if we had nothing. We
tion then you have to ask, "What do you are still in misery, a different type, but still
want? What do you want to do? What do suffering. We no longer have the misery
you want the most?" We have to ask that of not having money; we now have the
question. When we say, "I want this and misery of having money. Those who don 't
that thing," then we have to ask, "Why have material possessions have the misery
do you want those things?" "I want them of not being able to get them. Those who
because they give some comfort and hap have material possessions have the misery
piness. I want to sleep one hour in the of not being able to properly manage or
administer them. We cannot go beyond in the middle of winter, again, nothing can
this misery. grow. To get the fruit from the rice always
Another way of finding happiness is to depends on having the cause, which is the
engage our mind. "I don't need to worry seed, the conditions, which are the water,
about my finances. I have enough money soil, fertilizer, and heat, plus being the
for 100 more lifetimes. What bothers me is right time. If one is missing, the result can
that I can only use it for a maximum of 60 not come. The result is always dependent
more years. " In this case, we try to engage on causes and conditions. There is nothing
our mind with something such as enj oying without causes and conditions. We have to
sports, theatre, or the arts. We try different understand this very well. Once we realize
things to escape from the stress and pain in this, we need to look at what kind of causes
our minds. "When I work I feel stress and and conditions are required for happiness
pain. I am not happy, so I go to the club, and for misery. This we cannot understand
or play a sport, or visit friends and chat." very well. We cannot judge this well . We
There are many different ways of avoiding do not have the knowledge to know this .
stress and pain depending on your life We have t o rely upon the advice from the
style. People who love luxury play golf, Buddha's teaching. Buddha has perfected
using a caddy to carry all their things, and all knowledge, because ignorance has been
spending a lot of money. After doing that, completely purified. The teachings he left
what do they get? Nothing. Those whose for us are based on his own experience. If
budget is low do different things to escape we follow these teachings, we will get the
their suffering. At this point, we have to try result he obtained.
to understand the cause of happiness and One great master, the author of the com
misery. This is the most important place to mentary on The Mother Tantra, said, "It is
focus our attention. certain that you will become as me if you
There is no inner misery or unhappiness do as I did." That is his advice. Through
that does not come without causes or con the path of all these teachings he left for us,
ditions . Everything, whether it is happi he attained the enlightened state . Therefore
ness or misery, always depends on causes we should follow the Buddha 's teaching.
and conditions. Without causes and condi Each branch of spirituality has the words
tions, nothing can happen. If you plant rice of its leader. For example, Christians have
seed in the field, rice is the result. If you Jesus ' words. In Buddhism we have not
plant barley seed in the field, barley is the only Buddha's words, but his experience .
result, not rice. We don't get mixed results. Someone might ask, "How can we under
If we don 't plant any seed, even if the stand how Buddha became enlightened?
field is good, even if there is adequate sun Who knows or has seen that Buddha
and everything is perfect, there will be no became enlightened?" We can see this our
fruit because we lack the cause. If water is selves, not only through his teaching, but
lacking, even if the soil and seed are good also historically from the many other mas
and the time is right, again the fruit cannot ters who achieved the same result. This is
come because we lack one of the necessary our evidence. For example, in the case of
conditions . Similarly, if everything else is this tradition of dzogchen, before the 8th
perfect, but it is not the right time, if you century there was an uninterrupted succes
plant the seeds in the wrong season, such as sion of 24, actually 25 or 26, who achieved
the rainbow body. Since then, from time to normally a dog 's life is unfortunate, but a
time, people have become enlightened. As particular dog may have a very good care
late as 193 5 , Shardza Rinpoche achieved taker, is healthy, and is well-fed well. This
the rainbow body, which many people is caused by a former action of perfection.
witnessed. This is very recent. In 1987, Karmic cause works this way.
another great master from Kham achieved On the positive side, being reborn in a
the rainbow body. There were no TV or human life is caused by virtuous action. A
radio broadcasts, so no one heard about person who has been sick since the age of
it. These things are evidence of Buddha's five with an incurable disease must have
teaching. As I mentioned this morning, collected both perfection and non-virtu
by reading the biographies of the early ous actions too. That is how karmic cause
masters, we get important knowledge and brings results in different shapes. Let's put
understanding. Reading a biography is bet it this way: Sony produces good comput
ter than meditating half asleep for months ! ers, but they hire a lower status company
It gives you a much better experience. to do all their packaging. When we open
Buddha said, "All misery comes from the box, we can see that the packaging is
ignorance. " The five mental poisons are not of good quality, but we can also see
caused by ignorance, ignorance of the the computer is good. It is like this. Did
absolute truth. Not knowing what the abso you get this point? That is why we say, "in
lute truth is, not understanding what the this precious human life we have the 18
real situation of our life or existence is, special qualities . " It is entirely done by the
we have done many things on the basis of Sony company, the packaging and every
ignorance. Ignorance leads us into many thing ! We have to look at our lives this
situations that are the cause of misery. way. Once we realize how precious it is to
Happiness comes from wisdom and virtu have these 18 conditions, then we need to
ous actions. realize how impermanent it is, how easy
Now we will discuss actions, !es in it is to be distracted by other causes and
Tibetan, or karma in Sanskrit. There is misfortunes. Even though we know this,
virtuous karma and non-virtuous karma. we still don't pay any attention. We are
Even if we are still in samsara, virtuous careless and miss many things. That brings
karma can lead us to a better realm in sam regret. Understanding the impermanence
sara. Even if we are in the lower realms, it of our lives will deepen our realization
can give us better conditions . For example, and encourage us to practice. It will help
a dog is generally in the animal realm us detach from worldly life conditions and
mainly because of confusion or ignorance. pursue the pure and effective development
To be reborn as a dog is caused by non of practice.
virtuous action, but among dogs, some
are even happier than some unfortunate Instructi ons on the practi ce of
human beings. This happiness of the dog impermanence
is caused by some virtuous actions. The Practically speaking, how do we do imper
main result, the life of a dog, is the result manence practice according to the text?
of a non-virtuous action. Then there is the Sit in the five-pointed meditation posture.
action of perfection, which gives the sec Think of all composite things as being
ondary condition of this life. For example, impermanent. All material things can
change from moment to moment. All com and family are killed. All your castles and
posite things will be destroyed, dissolved. protected lands are bombed and destroyed.
All gathered things can be dispersed. All You are alone and helpless. You don't even
collected things will be exhausted. All have a chance to see your closest friends or
who are born will die. For any thing, any family. Reflect on this.
case, any where, any aspect that we can The point is, what is the meaning? What
think of or analyze, there is nothing per is the essence? In order to have the beauti
manent. Everything is without essence. ful castles and property that you desire,
Everything is temporary and illusory, even you have accumulated many karmic traces
this precious life. We have to reconsider related with the five mental conscious
everything that we think of as permanent, nesses through non-virtuous actions. What
solid, and concrete. Think what obj ects of is the value of these things? When the situ
compassion we are ! ation is reversed and everything is taken
Reflect on this. Usually we see our away, there is no one who can help you
property, ourselves, our house, our friends, escape this condition. Your lost wealth
our country as permanent, but they are all cannot help you. Reflect in that way.
changeable, without any permanent condi We can also think of our own situa
tions . They are unconditionally changeable tion. At the moment our situation is good;
without any certain fixed time. Realize that our families and friends are good; all is
we have been circulating in samsara until good. But the situation is not permanent;
now. If we remain this way, we will cer it can be changed. It is not permanent; we
tainly continue to circulate and never be have no certainty. There is no guarantee.
satisfied. It is certain that death will come What is left when nothing is permanent?
one day. At that time, no one can help us. Nothing is left. Only misery and suffering
We know this, but we still think of our are with us and all the karmic traces that
selves as permanent and immortal ! Reflect brought these situations. We have to reflect
in this way. on our lives this way.
Then imagine yourself as Saddam At the moment we have these good
Hussein or King Bandhara in Nepal. You conditions and situation, but imagine that
live in a very protected palace in the mid one day we get a disease. We are terribly
dle of a big city surrounded by armies with sick. We cannot even change the position
weapons. You do not worry about food of our bodies. We need help just to do
or clothing. Most people have to worry this. Because we cannot move, everything
about basic food, clothing, and shelter, under our lower body is soiled, and our
but you don't have any worries about this . upper body is parched It is a terrible situ
You always enj oy the best food, clothes, ation. We experience unbearable pain. At
and so forth. Your living conditions are that time, all our relatives, family mem
perfect. You think it will stay like this for bers, and our loving friends surround us.
your whole life, even longer! While you They are doing their best-inviting doc
are thinking this, without warning one tors and whatever else they can do for
day everything turns upside down. All the our benefit-but nothing helps. Still we
people that you consider your best friends get worse. Finally, the powers of the five
have become your worst enemies. All your elements dissolve one by one . Even if we
property is taken away. All your friends want to stay alive one day longer, we have
no choice. We have no power. We cannot practice something meaningful, that is our

buy another day; we cannot do anything. ultimate permanent property. That is the
The sense organs stop functioning one by property that we can take with us which
one. Finally our consciousness disconnects can benefit us in this situation and after our
from this body, this loving body for which death. Reflect in this way.
we did so many things. We accumulated so At this point, our mind is completely
much karma because of our body, some of naked and alone, roaming in unknown
it bad, maybe some of it good, but we did places with no intention of where to go
it for this body. or what to do. The mind is just roaming
When the consciousness disconnects around like a feather blown by the wind. A
from this body, there is only one day feather follows wherever the wind blows.
before the body starts to smell. As soon There is no control. We go wherever the
as we disconnect, this body becomes hor karmic winds blow us. If the karmic winds
rible-something that everyone is repulsed blow under our feet, we go to hell. If the
by. Loving friends and family don't want karmic winds blow at the crowns of our
this body. They want to be clean of it as heads, we go to god realm. There is no
soon as possible. What is the benefit of specific place to stay, no certain place to
doing so many things for this body in our go, but our minds still think. There are
life? Why do we bother to keep it looking many things we experience thinking we
nice, healthy, and happy? In the end it is are still in our previous lives, but we have
something that nobody wants. Only the no power to do anything. We experience
insects want it. Then it is cremated, and many miseries in the condition of the
it becomes a handful of ashes. If our fam bardo state. Reflect on this. What would
ily and friends are good, maybe they will we do if we were in this situation?
bring the ashes to a holy place. Otherwise, Think of all the people who have died
the ashes will just disappear. That is what before us. When they were living, they felt
our body is. If we bury it underground, it the same as we do. They didn 't want to die
will become full of insects. After death no so soon. They wanted good things, good
one wants to see this body. But our mind clothing, and good food. They wanted hap
has not disappeared; it is still alive. It is piness. But without any choice, they had
actively alive; it feels more pain. It has to die. This will also happen to each of us.
to suffer all the pain and misery from the This is not something that happens only to
negative karma we have collected for the others . Think about this .
benefit of this very body. Although the Think o f all the people i n this world;
body has disappeared, the negative karma there are many who are happy; there are
has not disappeared. It has attached to our many who are miserable. But things can
mind. Our relatives and friends talk about change. Those who have had a happy life
how to divide our property. Sometimes can become miserable, and those who were
they mention our name. Maybe they will miserable can become happy. Happiness
mention us nicely, honorifically, maybe and misery are not permanent. The rich
not. Some will cry. What is left? Nothing is can become poor ; the poor can become
left. What do we have? We have nothing. rich. Reflect on how things can change,
What is the essence, the point of spend how fast they can change. Enemies can
ing our life on worldly activities? If we become friends; friends can become ene-
mies. Good can become bad; bad can meals. If we ate three meals, we counted
become good. Actually, this depends on the time as one day. Realize that in any
our attitude. When our attitude is good, moment, everything is changing, even the
everything becomes good. If our attitude is measurement of time itself changes.
bad, then everything becomes bad. This is There is no one who has not died. In
also a sign of impermanence. The power future it is not possible that there will be
ful become powerless, and the powerless someone who will not die. Think: one
become powerful. This is clear. day I will die. It is not certain how, when,
We can use all the news on television or where, but my death is certain. When
and radio as a part of our practice. Every death comes, we have to follow our karmic
day on TV we see people dying or injured. traces. We have no choice. Reflect, think,
We hear this all the time. We can consider and feel these situations.
all this . Someone is just driving to work Discussing impermanence like this may
intending to have a great day. Without sound depressing, but this can bring a
warning, they have an accident and die. good result. When we try to do something
It can happen to us. Having obtained impressive, it can be more depressing. We
this precious life, anything can happen at have to choose . Reflecting in this way is
any moment. Think and practice more. the practice of impermanence.
Whenever there is time, practice. We will stop here and discuss questions
Even the way we account for time-a tomorrow.
year, month, a summer, a day-changes.
In an earlier time, food was one way of [Dedication] .
counting time. In one day people ate three
from the ChagTri - The Ngondro
Morning Session November 21, 2003
[Guru yoga, refuge, and bodhicitta of time an average person will see and feel
prayers] . some changes in their mind . This is the
conclusion of the impermanence practice
The results of the practi ce of instruction.
impermanence
I would like to conclude yesterday 's teach Confession
ing on impermanence with a few com Now we move to the next step, the third
ments on the result of the practice. I stage which is called the teaching of con
explained how to do the practice and the fession in order to purify our negative
purpose of the practice. As a result of deeds. All the practices that we do are for
repeatedly reflecting on impermanence, purification. This particular confession is
you will gradually develop a natural feel specifically to purify our negativities and
ing of detachment from normal worldly is part of ngondro practice. In fact, all the
conditions. You will naturally have a feel practices of ngondro that we are doing are
ing of wanting to practice. You will have part of confession practice.
the feeling there is no time to rest without To make confession means not only
practicing. The feeling will grow naturally, to say that you are sorry for all your mis
and that is the main result of imperma deeds, but to deeply feel it. In order to
nence practice. Until you get this feeling cultivate the feeling of remorse, we have to
you have to try to keep practicing. But understand what we did was wrong. If we
once you get this feeling it doesn't mean don' t know what a negative action is, we
that you should stop reflecting on imper don't get the feeling of sorrow or regret. It
manence ! Through this your understanding is important to realize what kinds of things
of the practice deepens and becomes more are misdeeds or negative actions. We have
meaningful . If you practice, you can expe to recognize a negative action as a nega
rience it yourself. No one needs to explain tive action. Quite often we may consider
it. The text doesn't say how long you have some negative actions as good actions,
to do the practice, but at the beginning as something we should do. By doing
you have to do this practice intensively a such an action, we accumulate so many
minimum of five to seven days until you karmic traces ; we are proud of a negative
get the result. The recommendation of five action instead of feel ing regret. We have
to seven days means that within that period the wrong view of our action. We think
23
something is good which is bad. We have then they stay permanent and bring more
to deeply understand what kinds of things permanent misery. We should realize there
are good and what are bad. is a possibility to purify our negative
As we explained briefly yesterday, we misdeeds. When we accumulate negative
have to rely on the teachings, the Buddha 's actions, it is through our body, speech,
teachings, not just our own ideas. One and mind. The only way to purify is also
hundred people have one hundred differ through our body, speech, and mind. We
ent opinions on one action. For example, are not purified by someone else coming
many people think the war in Iraq is bad, and purifying us. We did it ourselves, and
while some think it is good. How can we we have to purify it by ourselves.
judge? Everybody has reasons on differ
ent levels. We have very limited under The four powers
standing. On the basis of these limitations Purification happens in four steps known
we judge whether an action is good or as the four powers. These four are required
bad. As a practitioner we have to think in order to purify our misdeeds and nega
more deeply. What kind of action ulti tive actions . The first is the power of
mately brings a good result, a benefit? witness or support of our confession or
What kinds of things ultimately bring bad purification. We can make a confession
results? We should not only think of the without the power of a witness, but if we
temporary feeling and result of an action. have the support of witness it brings us
Temporarily, things can seem to be good more satisfaction and confidence. We open
but can ultimately bring very miserable up; we speak out all our misdeeds without
results. We have to think of the ultimate keeping any secrets. It feels more satisfy
result; that is the best way to judge. The ing for us. It is necessary to have the power
only way we can ascertain this is to study of witness. Here the witness is our own
and understand the Buddha 's teaching. root lama visualized in the space before us
This is important. Once we understand as Tapihritsa or Shenlha O kar, along with
what non-virtuous actions and misdeeds all the lineage masters and enlightened
are, then we naturally feel regret. Almost beings.
everyone has had this experience. When The second is the power of regret for
we realize we have done something that is the non-virtuous actions that we have done
very bad, we regret it deeply. Even if we previously. This is very important. If we
thought of it as good at the time but later don't regret, there is no point in confess
realize it is bad, we feel regret. Sometimes ing. We confess because we are trying to
we even cry when we realize what we have purify something that we have done that
done. Therefore, we have to understand is wrong- something we regret. Regret is
our negative deeds . Once we realize we very necessary. lf we don't have regret, we
have done something wrong, it is possible can ' t purify.
to purify it. It is not something that stays The third power is called the power
permanently. All non-virtuous actions are of the commitment to not repeat our mis
temporary. They are not permanent, and deeds in the future. We have to make this
they are not the nature of mind. When we commitment with determination. We have
think of temporary things as permanent, to be completely determined that we are
MORNING SESSION - NOVEMBER 21, 2003 25
not going to perform negative actions from accumulated so many virtuous and non
now on. Making the commitment with virtuous actions. There are many you can't
determination is very necessary and is the remember, but try to recall what you
third power. can from this life. Bring the non-virtuous
The fourth is the power of virtuous actions of body, speech, and mind to mind,
actions as the antidote for our misdeeds. and feel genuine regret and remorse for
These four are necessary for the purifi them. Think of them as a whole, "All the
cation or confession. As you can see, mak non-virtuous actions from beginningless
ing confession is much deeper than just lifetimes until now including . . . " You can't
saying, "I am sorry." Instead of just saying go one by one, but you can think of all the
it, we have to feel the remorse, make a things you can remember and feel genuine
commitment to not commit such deeds in regret from the bottom of your heart. If
the future, and apply the antidote. That is you are able to clearly bring these actions
more effective. to mind, then you can feel deep regret and
even feel, "Oh, what shall I do?" It is good
The instructi ons for the practi ce of con to have a feeling of distress about your
fessing mi sdeeds past actions for the confession practice.
For the first power, we visualize ourselves After having felt deep regret, then we
as being in the presence of Tapihritsa, make the commitment to ourselves: "I 'm
the three j ewels, the refuge tree, and any not going to do these things any longer."
divinities or buddhas in whom we have With strong determination, make that com
confidence and trust. If we don 't have trust mitment. That is important. That is the
or belief in the divinities or the three j ew third power.
els, then they cannot be a witness to our As a result we have the fourth power,
confession. Here we can do the practice the antidote. "Now, what can I do? I have
with Tapihritsa. Although you can also regret. I have made a commitment not to
visualize the whole refuge tree, the dei do such things again, but what should I do
ties, the three j ewels, or the three kayas, with all the collected karma?" We have to
a simple way is to visualize Tapihritsa apply the actual practice that can purify
because you are familiar with that image the karmic traces and negative actions. For
from guru yoga. We visualize him in front this we go to the fourth power, the power
of us, deeply feeling the real presence of of virtuous actions . We apply the practice
Tapihritsa. As he is all-wise, he knows all of mantra, prayer, and meditation-all
our good or bad actions. Whatever karmic kinds of practices that we do as part of
traces are stored in our minds are clearly this fourth power of confession. In this
known by the buddhas and Tapihritsa. way, as I said before, all practices that we
Next, remember all your misdeeds. do are part of our confession and purifica
Remind yourself; think and recount all tion practice. This particular method of
your non-virtuous actions in as much confession practice is the third stage of
detail as possible. It is not really possible the ngondro practices, but each of these
to remember all the things you have done practices is linked and not separate. If you
while circulating in samsara from begin develop one practice well, and it is well
ningless lifetimes until now. We have established, then it brings the rest of the
practices along naturally. All the practices He is the actual embodiment; it is not
are linked. They are linked with the actual just your thought. Feel his presence very
practice of dzogchen, which we call ngo strongly; imagine the figure of Tapihritsa
zhi, or meditation in the natural state. This as clearly as possible. Reflect that all
is also linked. There are some people who sentient beings including yourself from
think once we receive the teaching of the beginningless time until now have been
actual practice of dzogchen that ngon circulating in samsara and suffering many
dro is unnecessary. Ngondro is necessary miseries. We are bound by self-grasping
until we attain enlightenment; once we ignorance and do not have one moment
attain enlightenment then we don't need it. of happiness or comfort. We suffer and
Otherwise, we need ngondro . This is how suffer. Circulating in samsara and being
we do confession, purification practice. bound by self-grasping and ignorance is
These four points are very important caused by our many non-virtuous actions
whenever we confess any negative actions. accumulated from innumerable lifetimes.
Whenever we practice confession and puri Think clearly in this way. The main thing
fication, we always apply these four pow though, regardless of what you say or
ers . This is essential. If you neglect one of think, is that you have to feel it deeply.
those powers, for example, if you feel no This is not easy. The best way to feel this
re gret, you can easily see that there is no is to develop an understanding of how you
point in confession. If you have no deter have accumulated so many non-virtuous
mination not to repeat the non-virtuous actions, and then you can feel it. If you do
action, then you will repeat non-virtuous this practice again and again, it will bring
actions again. Your confession becomes a deeper understanding and feeling.
weak. If you don't apply your confession There are different categories of non
to actual practice, then you feel the regret virtuous actions, but it may cause confu
repeatedly, but that is the way to depres sion to discuss all these things now. To
sion and not to purification. You just end simplify, there are five boundless non-vir
up feeling depressed. The way to dissolve tuous actions . If you commit those, after
that depression is to apply the practice. death you go directly to the bottom of hell
There is something that can purify without even having a bardo experience.
and dissolve the results of your negative By doing these actions, there is not even
actions . The remedy is the actual practice. the boundary of the bardo ; it is a non-stop
Usually we recite the 1 00 syllable mantra express, a hell express. It is also known
for the fourth power. This mantra is the as tsang de!, a word often used in the
special mantra for purification, and we dzogchen teachings. Tsang de! is without
apply it here. obstacle; it is straight, direct. There are
The following description from the text two kinds of tsang de!: upward tsang de!
describes how to do the purification prac and downward tsang de!. Upward tsang
tice : In the space in front of you, generate de! is for the great practitioner-you attain
and reflect on the refuge tree, the lama, enlightenment in this very lifetime without
and all the buddhas and deities. Or simply going through the bardo . But the non
imagine Tapihritsa as the embodiment of stop express to hell is also tsang de!, the
all the buddhas, the dharma, the sangha, downward tsang de!. Usually the bardo
and the lama, the yidam , and the khandro . is referred to as the station of the six
realms. Before going to enlightenment we tuous actions even if they are small. I will
go to the bardo, and then we transfer to not ignore even the smallest non-virtuous
enlightenment. action. I will escape those actions, as much
There are four related actions close to as possible. " This is the fourth power. In
the five strong actions. They are the four this universe there are excellent beings
heavy non-virtuous actions. There are also who are completely dedicated to doing
the eight wrong non-virtuous actions, the virtuous actions. "I rej oice in them. " Say
nine deluded non-virtuous actions, and the and feel this deeply. If you know someone
ten common non-virtuous actions. There doing great things, remember and rej oice
are many different types of non-virtuous in them. If you don't know anyone doing
actions we have done as well as hav these great things, just feel and know that
ing encouraged others to do. We have they exist and rej oice in them. Generate
even rej oiced when others have done such this intention as strongly as possible, and
things. If we rej oice in the non-virtuous feel it as long as possible. The text shows
actions of others, we share the karmic us what our frame of mind should be, "I
traces. If we rej oice in others ' virtuous confess all negativities one by one, and
actions, we share the good karmic traces. then I rej oice in all virtuous actions. "
Rejoicing in the virtuous actions of others If w e d o this practice, i t can purify all
is very important. the negative actions we have collected in
We don't realize at this moment all the all of our previous lifetimes until now. We
negative karma we have collected previ can become qualified to receive the teach
ously by all these non-virtuous actions . We ings of the great vehicle; we are ready. If
are ignorant of what is stored in our minds. we have already received them, it helps
Therefore, we include whatever we have the development of our practice. The text
done with wrong action, acknowledging says that if you don't practice like this,
that Tapihritsa sees it clearly. We state our like a paper that is soaked with oil, it never
regret for all these actions and confess to can take any letters; it cannot be written
them. When thinking and saying this, try on. Similarly, the impure mind cannot be
to feel immense regret. Feel it mentally qualified to develop and receive the teach
and physically; feel the physical pain of ings of the great vehicles. Even if you
regret. Then say, "Now I put my stainless receive the teachings, you may hear them,
mind as a witness. The buddhas are wit but what you hear cannot affect your mind.
nesses, and my own mind is a witness . " Practice should affect your mind; it should
We cannot escape from our own minds . make some change. If there is no change
When you make your own mind as witness within your mind, and your mind remains
it means you will feel ashamed of your the same, it means the practice and the
actions if you break your commitment. teachings are not affecting you. Something
The best witness is your own mind. is wrong. Figure it out and purify it. Then
As you make your own mind a witness your practice will affect you. That is the
to your commitment feel, "I am going to meaning here.
enter the door of the great vehicle of the We have now completed the teaching
practice. I am going to renounce and purify of the confession in order to purify. This
all these negativities that I have accumu is the purification practice. To add a little
lated. I will practice and apply all the vir- more to your understanding of the fourth
power, as part of the confession, we have simple way to engage with our practice.
to apply ourselves to whatever practice we Try to engage in only good actions with
are doing. And we must try to avoid non your body, speech, and mind non-stop, day
virtuous actions. and night, and then there is no chance to
fall into negative actions. Then it is pure
Avoiding the ten non-virtuous actions practice and virtuous action. This is how
The three non-virtuous action of body are to do the confession practice. Are there any
taking life, sexual misconduct, and steal questions?
ing. Instead, with our bodies we should try
to build statues of buddhas, make circum Q: I have a question about the Buddha,
ambulations, and perform prostrations. who killed someone once. He had wisdom
The four non-virtuous actions of speech and practice and was able to cleanse his
are : lying, slander, harsh words, and gos karma. But what about the reaction of the
sip. Try to avoid them; instead recite man guy he killed. Buddha wasn 't able keep
tras, prayers, and chants. Try to engage in this person from acting with wrong views.
this. KTY: This is intention. There are only
The three non-virtuous actions of the actions of the body, speech, or mind. If we
mind are : envy, anger that is long-lasting, can control them, there is no way to accu
and wrong views on karmic cause. Having mulate negative actions. Among them, the
wrong views is thinking that there is no mind is the most important. All actions
karma and result, that there is no Buddha, come from our intentions. First we have
and includes having the wrong view of the the intention and then body and speech fol
ultimate truth. We try to engage the mind low after the mind's intention. Sometimes,
with different levels of practice according even when we think in our minds that we
to our capacity, for example, developing have a very good intention, our body and
compassion, practicing refuge, or any kind speech can appear to take a bad action.
of meditation. Engage the mind with prac We call this white intention, bad action.
tice. This is what we can do for ourselves. This is the example you are talking about.
We can also encourage others to do the Another example would be someone who
same . If they follow our advice, this brings is taking thousands of lives every single
benefit as well. In the same way, if some day. Imagine that he is still young, aged
one is genuinely practicing, then we should 25 for example, and will live to 70 or 80.
rej oice in them. When we cannot practice Think of how many innocent lives will be
ourselves and can't encourage others, we cut off. He is accumulating many negative
can only pray to do the same with prom actions, but he is completely ignorant of
ises and determination. We have to try to this and enj oys it. Think of those whose
engage our body, speech, and mind with lives are being taken, and also the person
all these practices and actions. Then there who collects the bad karma. Feel strong
is no way to accumulate negative actions compassion for this person and the other
through our body, speech, and mind. If we beings who have been killed. If we feel
are closed to negative actions, we avoid true and genuine compassion, we will try
accumulating new negative actions, and to help find a solution for him to stop this
by this practice all the old karmic traces action. But let 's say we cannot find any
will be exhausted little by little. This is the solution. When we advise him not to take
lives, he does not listen. Justice is not pos of the lower orifices of our bodies in the
sible. There is only one way to stop him form of smoky liquid that goes down into
from doing these things. For his benefit, the earth under us to the open mouth of the
we find the only solution is to take his Lord of Death. All these liquids fall into
life. It is only one person's life. We feel his mouth, and all negativities are exhaust
such strong compassion not wanting him ed and finished through this process. Then
to go to hell for many lives that we feel it the Lord of Death is completely satisfied
is nothing if we go to hell for one person's and he closes his mouth. In this way our
life. If we feel this really and truly, then karmic debts are paid. We are free from all
with this genuine intention, we may take negativities.
his life. We stop him from collecting This is what we can visualize as we
karma, and the others are free. This is recite the mantra continuously. Then, as
having a good intention, but the action is we complete this, radiant light again comes
bad because we took a life. Because of the from all the buddhas and Shenlha O kar and
power of our good intention, we don't fall the refuge tree. It fills us, and we receive
into hell because we have taken his life. all the blessings and empowerments . We
This is called good intention, bad action. receive all the knowledge and blessings
This is a story. Among the three doors, the from them. With this intention we recite
most important and effective is the mind. the mantra a final ti m e and conclude the
By contrast, if we desire meat and we practice with dedication.
raise our pigs, chickens, lambs, or buffalo You can practice in this way, otherwise,
very well, we do this because we want to the most important thing is to deeply feel
eat good meat or sell it for a lot of money. regret, and with a great generation of
It is our desire. This is a bad intention, but determination and commitment say, "I 'm
the action of taking good care of our ani not going to do such non-virtuous actions
mals is good. Even though we do this good again. I regret all my negative actions ."
action by body, because our intention is Then while having this strong intention,
wrong we cannot get the benefit of taking recite the hundred syllable mantra to puri
good care of our animals. Instead we will fy, thinking that as you recite this mantra
get the punishment for desiring meat. This you are purifying all your negative inten
is how karma works. tions . I will read this mantra. You can
recite this slowly !
Q : As we are saying the 100 syllable
mantra, what are we imagining or visual Q : Before the hundred syllable man
izing as we are saying that mantra? tra is listed in our book there is another
KTY: This text doesn't describe any mantra.
special visualization. But according to KTY: Oh yes, OM MA TRI MU YE
Shardza Rinpoche, we imagine the refuge SA LE D U is also a purification mantra,
field, and in the heart of Shenlha O kar the particularly for purifying the six realms. It
100 syllables are circulating. As we say the comes from the Ma Gyu cycle. It is a very
mantras, the syllables circulate and radiate popular and common mantra. It is a very
light. The light comes to us in the form important mantra and can be recited as
of nectar and washes our bodies clean of purification. We can recite this mantra here
all negativities. The negativities come out or in the mantra recitation later. In Bon we
have three essential mantras : OM MA TRI There is a story in Tonpa Shenrab 's
MU YE SA LE D U, A KAR A ME D U TRI biography. There was a powerful king who
SU NAK PO ZHI ZHI MAL MAL, and A was doing a lot of non-virtuous actions all
A KAR SA LE 6 A YANG OM D U. These the time. Finally a year, a month, and a day
three mantras are called the three essential passed, and he became terribly sick. Still
or three heart mantras. You can recite OM he had no regret for his bad actions. He
MA TRI MU YE SA LE D U here or during was terribly sick, suffered a lot, and died.
the mantra recitation later. Either is fine. Immediately after his death the Lord of
Death came with a lasso and net and took
Q: To encourage virtuous actions, is it him straight to hell. He received a very
good to imagine others with you when you hard punishment and suffered a lot. During
practice? the time when he had been alive, he had
KTY: Yes, for example when you are had a chance to meet Tonpa Shenrab. He
doing the confession, you imagine the received teachings, but he never changed
presence of all other sentient beings doing his mind about his actions. He remained
this with you. When we take refuge, we the same . When he died he experienced
also imagine leading all sentient beings in a lot of suffering. After his death, his son
prostration. was upset and went to Tonpa Shenrab.
He invited him to their palace and asked
Q: Let's say you have hurt someone in him to help his father. Tonpa Shenrab did
your life, and you go to them and confess the practice of chan gu, a special practice
to them. You say, "I have hurt you, and I to guide beings from different realms to
have lied to you." If they respond to you the higher realms and finally to the state
in great anger and hatred, what is the best of enlightenment. It is from the cycle
thing to do? of the One Hundred Thousand Buddhas
KTY: Remember to practice patience. ritual which is popular to this day. Tonpa
Patience is the third perfection of the Shenrab emanated as a deity to subdue the
ten paramitas. It should be easier to feel deity of hell, and he visited this man who
patience because we also feel remorse . If was being so badly punished. The king
we feel a strong sense of remorse, and we was very weak, unlike when he was alive.
really want to apologize, then even if the Tonpa Shenrab felt very strong compas
other person is angry, we still feel deeply sion, and told him, "I am your teacher.
sorry. We should feel more patience; we Now how do you feel? When you were
should not feel the need to react with alive you didn 't listen to my teachings.
anger. We have to be patient because we But now you are suffering so badly. Now
came to this person to confess. If you react you should remember me and remember
the same way this person does, you are not the teachings. All that you are suffering is
really sorry. Have patience. It will help the result of your karma, the non-virtuous
if you deeply feel sorry. Then even if the actions done in your lifetime. You have to
person reacts with anger, you won 't feel understand your misdeeds and understand
much anger. You might feel uncomfortable that they were wrong. " This woke the king
if you are not completely purified of your up. He felt a deep regret that he had done
negative emotions, but you can bear the all those bad things; he felt a strong sense
other person's reaction. of remorse. Then he felt deep compassion,
and he generated a compassionate mind. knowing the pain is a result of our karma,
He thought, "I have done so many bad the pain will still be there, but we will have
things. Now I don't mind. Please punish more patience with it. So this is the way to
me, and let me take on the suffering of think. This is how we create patience.
others. " He had this intention. After that,
he was able to bear the suffering with more Q : I saw this happen once with a fellow
patience. With this patience he felt less worker in a similar situation. Someone
suffering because he understood. This is gave him some advice, and for one day his
one example. mind was open. But he went back to his
Sometimes we feel very badly. We habitual thinking right after that. He only
may face a very difficult situation of sick changed for one day. It was remarkable,
ness, or suffering. We may think, "Even but then he went back to where he was.
though I am practicing a lot, I still got sick. It is difficult to know how to deal with
Maybe there is no law of karma, no karmic someone like that, difficult to know what
cause. If I am practicing, I shouldn't get to do. It is sad.
so sick." This is wrong thinking. We get KTY: Yes, I understand it is very dif
sick because bad karma ripens. It is not ficult if someone is completely unable to
the consequence of practice, but of the believe in karmic causes, unable to listen
actions of many lifetimes ripening. The o r unable to open to listen. It is hard.
result of practicing in this lifetime may What can we do? We can meditate and do
come later in this life or in another life. practice on their behalf. That is our way.
It doesn 't mean that the practice of this The best way is to try to teach what we
lifetime doesn 't give a result. We have to practice, and change his attitude and ideas.
understand that. We have to think, "My That would be better. If we are unable to
sickness is the result of my own deeds, my do this, then practice on his behalf and
own negative actions. Nobody is punish dedicate the merits of your practice to him.
ing me." We need to understand this and It can help. Most of the time, we create our
think in this way. If we change our attitude own pain with our mind and ideas. When
toward our sickness, we will feel more the body feels physical pain, it is often
patience for our sickness. We may not feel the case that we think unnecessary things.
more comfortable, but we can have a wider Those thoughts can bring us more hatred,
understanding. Otherwise, we say, "Why anger, desire, and jealousy. Pain can lead
am I sick? Why only me? I haven't done to hatred and anger. Sometimes the one
anything wrong. There are so many people who is sick doesn't even want to talk to
worse than me. " We complain more and those helping them; they get angry. That is
more, and that just makes us suffer more. the attitude that causes more suffering. We
Complaining does not alter the suffering of will stop here .
our body, but we add more suffering and
pain with our imagination and complaints . [Dedication] .
Ifwe just open by giving up all these ideas,
[Guru yoga, refuge, and bodhicitta huge mind. It seems impossible. We have
prayers] . to develop this mind on the basis of great
compassion, nying je sem . Without great
We have finished the first group of three compassion, this kind of intention cannot
preliminary practices : guru yoga, imper arise. First, we have to develop great com
manence, and confession. In this text they passion within ourselves. It is very impor
are called the three important preliminary tant, and is one of the two main pillars
practices which tame one 's own mind of the path of liberation. The two pillars
state. are method and wisdom, tap and sherab.
Method refers to great compassion as well
The three common preliminary as bodhicitta.
practices whi ch puri fy one's mi nd state There are two kinds ofbodhicitta. There
The second group of three practices is is the bodhicitta ofrelative truth, or relative
called the three common preliminary prac bodhicitta, and there is absolute bodhicit
tices which purify one 's mind state. The ta. Wisdom refers to absolute bodhicitta.
first of these three is to generate or develop Through meditation we gain knowledge of
the enlightened mind on the basis of great the absolute truth or absolute bodhicitta.
compassion. This is the practice of bod Relative bodhicitta is this great intention
hicitta in Sanskrit and in Tibetan chang to help all other sentient beings. Method
chub gyi sem, which is buddha mind or refers mainly to great compassion and is
enlightened mind. To help and become relative bodhicitta.
enlightened for the benefit of all sentient Without this great compassion we can
beings is the mind of bodhicitta, chang not become fully enlightened. In order
chub gyi sem . We are practicing not only to become fully enlightened we have to
for our own benefit and peace; in fact liberate ourselves from the two extremes,
we are practicing for all beings, all sen the extreme of samsara and the extreme of
tient beings in all universes, not just this nirvana. When we are too peaceful, there
universe. We believe there are millions is the danger of falling into the extreme of
of universes. When we offer the mandala nirvana. We think only of our own benefit.
offering, we offer millions of universes. We have some level of realization. We
We are aspiring to help all sentient experience a special level of meditation,
beings in those universes. It is a very big, or cessation. We can fall into this situa-
33
tion for a very long time. We experience ies or kayas. There are the rupa kaya and
peace and seem to be completely purified the arupa kaya, the form and formless
of all our negative emotions. It is possible bodies. Arupa refers to the dharmakaya
to remain in this for eons and eons. The which has no form and is the absolute
amount of time it would take one sentient state of the buddhas. But from this state
being now in hell realm to attain enlighten of the dharmakaya arise the rupa kaya
ment is shorter than for one who falls into form of buddhas, like the sambhogakaya,
this type of meditation. You stop there for and the nirmanakaya. These are wrathful
a long time. So this is the extreme of nir and peaceful deities which appear accord
vana. It is not the full result of nirvana. It ing to beings ' capacity. The manifesta
is a causal nirvana, a relative nirvana, not tion of these deities appears according to
full enlightenment. There are very subtle the capacities of sentient beings and as a
defilements that have to be purified. It result of the compassion practice we have
seems as though we have no defilements. done while on the path, before attaining
We can fall into this state if we don 't have enlightenment.
this practice of method or great compas There is the base, the path, and the
sion. Great compassion reminds us to not result. The result is buddhahood. The path
to stay for only our own peace and benefit. is the practice that brings us to buddha
It motivates us to get reborn into samsara hood. The base is the absolut e truth which
in order to help other beings. This brings has the potential to bring us to enlighten
us more quickly to enlightenment. Great ment. If we don't have the potential to attain
compassion is the antidote; it is the prac enlightenment, then there can be no path,
tice which protects us from falling into the no access through which we can reach bud
extreme of nirvana. dhahood. The base refers mainly to the two
The extreme of samsara is to fall into truths. We usually refer to this as buddha
samsara. The main antidote for falling into nature; it is the natural state of mind and
the extreme of samsara is wisdom, which a part of all sentient beings. Whoever has
is the knowledge of the absolute truth. The mind has the natural state of mind. Mind
root of samsara can only be cut by wisdom and the natural state of mind are insepa
and not by any other practices . Other prac rable, unified. Since there is a natural state
tices can help us to develop the knowledge of mind there is always the possibility
of absolute truth and to suppress other to attain enlightenment. That is why it is
negative emotions, but they cannot cut the called buddha nature. In fact, the natural
root of samsara. The root can only be cut state of mind itself is not better than the
by the knowledge of absolute truth or view. buddha 's natural state of mind in the abso
View is most important. This view, or wis lute sense. But in a relative sense, because
dom, is always combined with method we don 't realize our natural state of mind,
great compassion, bodhicitta. Wisdom and it is the basis of samsara, the source of all
method are always joined. Therefore, we misery and suffering. It looks deluded, but
say the path, lam tap she zung juk, is the it cannot be deluded. Therefore it is called
unification of method and wisdom. the base. We are deluded not knowing the
There are two truths, the absolute truth reality of this state. Understanding to attain
and the relative truth. This is nature also. the realization of the natural state is called
As a result, there are two types of bod- the path. When we fully realize it, it is
called the result. For this we always have can see how our life is connected with
to combine these two practices of method so many different beings in different life
and wisdom. Therefore we have to develop times. Imagine our present parents and best
great compassion. The definition of being friend. In a previous lifetime we must have
a practitioner of the great vehicle depends had a best friend. If we are 30 now, that
on whether we have compassion or not. If means we had another best friend we very
not, the practice is not the great vehicle. It much loved j ust 3 0 years before, but we
is a vehicle, but it is not the great vehicle. have completely forgotten them. It is only
[Laughter.] a matter of remembering or not, the rela
We practice bodhicitta because our tionship is always there with other beings,
development relies on the basis and under but we do not realize who. In fact, all
standing of the laws and the function of sentient beings have been our best friend,
karma. We practice it for this reason. This someone we most loved. While we are in
karma is not only for us; all sentient beings a deep relationship, when two people love
are circulating on the basis of karma. We each other very much, they don't want to
have circulated in samsara from begin leave each other. But somehow we have to
ningless time . There is no beginning for leave; we die. Then we completely forget
us. No one can say when it started, even these things. If we could remember our
Buddh a cannot say. Therefore there is no previous lifetimes, it might be nice, but it
beginning of ourselves. Samsara does not might be difficult. It might be very confus
exist. If it existed, it would be known by ing, difficult, and depressing.
Buddha. But he only said, "Beginningless This kind of knowledge comes though
samsara." Imagine how many billions of understanding the law of karmic cause and
years have passed since the beginning of its effects. Yongdzin Rinpoche often gives
beginningless time. That's how long we the example of putting a black seed into a
have been circulating in samsara. We are pot filled with white rice. Then we shake
changing all the time, with different bod it and shake it. At the end, there would
ies and types of life. In each lifetime, there be not one single grain of rice remaining
are many different types of lives : some which was not touched by the black seed.
life is with form, some without. Even if Similarly, this black seed is like an indi
we only imagine our lifetimes with form, vidual's life. The rest of the grains of rice
they are countless. When we take form, are like all other sentient beings . The pot is
we are dependent on parents, relatives, the six realms, and all sentient beings are
and friends . We have connections. In each circulating, like shaking the pot. We have
lifetime these connections are not with the already been circulating long enough that
same being or consciousness. The parent there is not one sentient being remaining
in this life will not be the same conscious who has not been touched by us, who has
ness as the parent in the next life. The not been in a relationship with us, who has
friend in this life, the brother or sister, will no connection with us . That is the example
change in the next life to another friend, of how we have connection with all other
another brother and sister. In the life after, sentient beings.
again it changes . We can imagine all of First we have to realize this, and then,
the different parents, relatives, and friends although we know it, all other beings are
of our past, present, and future lives. We ignorant of this . We know we are con-
nected with other beings. We have the get it. Then when we are a little older, we
greatest responsibility to try to help and experience another type of suffering. We
not harm them. We need to be in harmony fight with friends; we want something
with them, not fight, harm, or hurt them. another child has but can't have it. This is
We know that, but they don't know that. common, and it is also suffering. All this
They might harm us because they don't dissatisfaction is suffering. As a teenager
know. Because we know, we shouldn 't we suffer more. We are more engaged with
abandon our knowledge; we should try to our life; our suffering is as deep as our
find a solution to help give other beings engagement with our normal lives. Adults
the same understanding. The only way is suffer even more. They have many respon
to practice. We have to think, "All sentient sibilities. I don't need to explain all this;
beings have a deep connection with us. We we all know it. Then we experience the
are all suffering all the time in misery." suffering of aging. The worry of aging is
As we spoke yesterday, we have to realize always with us; we even don 't want to tell
there is no happiness within samsara. Even other people our age. If someone asks how
if we think there is some comfort and hap old we are, we become uncomfortable.
piness, it is just the beginning of suffering That is another type of suffering. We are
or the cause of suffering. Different beings shy to tell our age. Why? It is natural.

have different kinds of suffering. We may As we age, our body becomes weaker.
not be able to imagine the hell and hungry It starts from birth, but we don 't feel it
ghost realms, but we can imagine the ani immediately because we are engaged with
mal realm. In the human realm there are other types of suffering. Suffering is not
many different types of suffering: hunger, purified, but we don 't remember it because
cold, sickness. These are common. There we are too engaged with other types of
are many specific sufferings for individu suffering. We are always suffering. We get
als. Everything is perfect, but still there are wrinkles, lose our teeth, and cannot walk
many unbearable miseries. In fact, when as we used to; we cannot run; we get sick.
we began our lives, we began with misery This is aging.
and suffering. When our lives end, we end Then finally, we have to die. That is the
with misery and suffering. There are so end of this life. When we die we experi
many different levels and types of misery ence another big suffering. Actually we
that in fact we don 't even remember when experience the same kind of suffering
we are suffering. When we were in our when we die as when we are reborn, but
mother 's womb, we have forgotten, but we people prefer to be reborn than to die.
must have experienced difficulty, and then Death is something we can perceive now,
we were born. During birth, we suffered, understand now. We cannot remember our
but we don 't remember it, because now we rebirth. We can see others experiencing
feel okay. At that moment we suffered and birth; I don't know why we don't consider
suffered. Yesterday I had a headache, but birth suffering. We perceive death as a
today I feel okay. Just because I feel okay maj or suffering, but according to the text
today doesn 't mean I didn 't suffer yester we do suffer with birth.
day. We suffer. There are four major sufferings in each
As a baby we suffer because we want lifetime : the misery of birth, the misery
something, and we can not speak out or of sickness, the misery of aging, and the
misery of death. These four great miseries we love very much, falls into a difficult
are experienced equally by all regardless situation, then of course we try to help . We
of social status; everyone goes through the try to find a solution because we feel great
four miseries. Nobody can reject them or responsibility. We feel more pain when a
deny them. Therefore, samsara is full of person we love experiences pain. Because
misery. we love this person, the loving kindness
All sentient beings are suffering, but we feel causes us to take more responsibil
they don't know what is the cause or the ity to help, to try and remove the pain of
solution to avoid this kind of suffering. this person. Without real love for this per
We know, or are starting to know, there son, we can try to help, but we j ust don't
is a solution. There is a special cause of have this feeling. We need to have the
those miseries which can be purified. We strong feeling of being responsible with
have to feel more responsible. If sentient the strong intention to release the misery
beings cannot purify the cause of misery, of all sentient beings. This is great com
they can never escape. They can never passion, bodhicitta.
liberate themselves; again and again they
will circulate in samsara. We have to feel The si x steps to produci ng the mi nd of
more responsibility toward helping, not enli ghtenment
only to purify ourselves, but toward help There are six steps to produce the enlight
ing other beings. For example, if someone ened mind in us. The first step is called
who is close to us is getting sick or is being ma she pa, or realizing that all sentient
burned in a fire, we can't just stand there beings have been our mother, brother,
and watch, doing nothing. We need to have sister, or one to whom we have been clos
the same kind of feeling of urgency to help est. Imagine that all sentient beings at one
those circulating in samsara. Whether or time have been the closest and most lov
not we can help is a different question, but ing being in our lives. If you are closest to
we must try. We know they are suffering, your mother, then realize that all sentient
circulating, miserable; we cannot stand by beings have been your mother. If you have
without doing anything. We try to find a been closest to your father, then realize
solution. We should try to produce the spe that all sentient beings have been your
cial intention to release the misery of those father. If you are closest to a friend, then
sentient beings. realize that all sentient beings have been
The strong intention to relieve sentient your friend. Imagine it according to your
beings, this great compassion, is called situation in this life.
nying je chenpa. It means, "How can I The second step is called tin ten, to
release the misery of all sentient beings?" remember the loving kindness of those
We release them through loving kindness, beings to whom we are most close.
champa; we have to produce this. If we The third step is called tin du dzo, to
don ' t feel love for someone, then even if remember to repay their kindness. This is
someone is suffering, we don 't really feel very simple . Even if someone gives us a
the need to help them. If we are a good cup of good tea or a delicious dinner, we
person perhaps we try to help, but inside say thank you and feel gratitude . This is
our feeling is neutral towards them. But normal and common good behavior for
if someone who is very close to us, whom humans. Why don't we think of paying
back the kindness of those beings who we have great compassion we only think
have been extremely kind to us? We have of how to release the misery of all sentient
to think of their kindness and of repaying beings. But if we have supreme mind, if
their kindness. This is the third step. we have this really strong intention, then it
The fourth step is called champa, lov can transform into the stage where we are
ing kindness. We have to produce and more responsible for removing the mis
feel loving kindness. For these reasons, ery of all sentient beings. "I have the full
we begin to feel closer and closer to other responsibility because I know how to help.
beings. We feel more love toward sentient I will do the purification and remove the
beings. It is not easy in the beginning, but misery of all sentient beings. I will help all
if you reflect on this over and over again, sentient beings. I will do it." Being deter
it can bring you closer. The mind can open mined in this way is called lhak sam.
more and more to other beings. This helps All these steps are the cause of bodh
us to live in society in peace and harmony. icitta, and it naturally transforms us. The
Many conflicts come from our lack of con first question is, "But how can I remove
nection and openness to others. We don 't the misery of all beings? How can I help?
want to open and share with others . Not Do I have any power to help?" The sec
opening, not listening to each other, is the ond question asks, "How can I help those
cause of many problems. beings I don ' t even know, who I cannot
The fifth step is great compassion, nyin see, who are invisible? There are many
je. If we are at this stage of understanding beings who are invisible in this life. How
with loving kindness, we naturally become do I help them? Do I give these beings
more open and connected with others; we clothing and food and shelter? Can this
naturally understand other beings. Even help?" Yes, this can help. If a being has no
with animals, if we are peaceful when we food, and we give them food, it is helpful,
approach them, they will not run away. But but it's not enough. Even if we are able
if when they come near, we hit them, next to give, if we have enough property, we
time they see us they stay away. We can cannot possibly give enough to help all
see this with any kind of animal. Having sentient beings . Even if we could give the
great compassion is not only about talking whole universe to share with all sentient
or even understanding language. Our com beings, there are still many, many more
passionate mind enables great communi sentient beings . How can we help? Even
cation with other beings, not just humans . if we give something to help temporarily,
If we are in this state, that is great. Then it doesn 't remove their misery. Sometimes
compassion comes naturally; it is not hard our gift itself can cause more misery. The
to generate compassion for all sentient best way is to remove the cause of misery.
beings. "How can I feel compassion for This can only be removed by someone
my worst enemy?" If you don't understand who has the capability. "At the moment I
this long story, then it will be difficult to don 't have any power or ability to remove
generate this kind of compassion or to feel negativities, ignorance, or the cause of suf
loving kindness toward your enemy or fering. I have the same suffering. How can
toward unknown or inconceivable beings. I release them from their suffering when
The sixth step is called is lhak sam , I haven't been released from my own?"
supreme intention or supreme mind. When Then, after thinking and searching, we
realize that the only being who can help with so many miseries ! Try to imagine
is the Buddha. Therefore, in order to help their miseries; try to imagine how they
sentient beings, first we have to attain bud are suffering. Try to generate compassion
dhahood; then we can guide all sentient for them. Feeling a strong sense of com
beings to release their misery. Therefore passion for them, immense, unqualified
we pray, "May I attain buddhahood in this compassion, we think, "I have to help all
very life, at this moment in order to help the sentient beings. This is my responsibil
all sentient beings." This kind of strong, ity to release these sentient beings from
genuine, and heartfelt intention and prayer their misery." Continue to reflect, "I have
is called aspiration bodhicitta, or the bod the responsibility, but I don't have any
hicitta prayer. That bodhicitta is the result power. The only being who has the ability
of the six different stages of understanding is the Buddha. Therefore, in order to help
the relationship with all beings. guide and release all sentient beings, may
When we begin to practice bodhicitta I attain buddhahood in this very lifetime,
we have to use a lot of effort; it feels like at this very moment. Then I can guide and
we are making it up. It is not our natural release all sentient beings to empty all of
behavior or intention. It is produced, it is samsara."
a made up intention. If we produce this With this kind of intention you make
made up intention regularly, then slowly this prayer, and say it from your heart.
it changes into a real intention. One day Feel this in your heart, not in your brain.
it becomes natural and our real intention. The brain is for thinking, not real feeling.
That is when we have obtained the real Feeling comes from the heart. This is what
bodhicitta, and we become a bodhisattva, I experience. I don 't know what you expe
one of the three j ewels. That is great ! rience; maybe people have different ways
This bodhicitta practice is the base of all of feeling. But we have to feel it. Usually
the knowledge of the practice of the great we say heartfelt. This is a good word. Have
vehicles. It is like a good, fertile field. Any a heartfelt feeling. We have to generate
seed we sow can grow if we have this bod this intention and have a strong aspiration
hicitta mind. Then all the knowledge and to attain enlightenment or buddhahood in
good qualities of the great vehicle grows this very lifetime, at this very moment. It
naturally, rapidly, and in an effective way. will not necessarily transform you imme
This is bodhicitta. diately into light, but this is our aspiration.
It can be as big as possible. Don 't think
The practi ce of bodhi citta small; don't have a limited aspiration. The
Practically speaking, how does one do the aspiration should be as huge as possible.
meditation according to the text? Again, We imagine all these things carefully; try
we generate in front of us the refuge field to feel it again and again. Think and gen
or Tapihritsa as clearly and brightly as if erate the feeling of compassion toward all
they are living there. We feel their pres sentient beings. If you don 't feel the inten
ence. In front of them, imagine that there tion very strongly, again try to imagine
is no sentient being who has not been the misery of all sentient beings . Think of
our parent, child, relative, best friend, or the beings you are close to; doing that can
our most loved person. All these beings slowly bring you closer to compassion.
are now circulating in samsara suffering With the strong intention or aspiration
to attain enlightenment in order to guide called practical bodhicitta. As a result of

all sentient beings, you say the bodhicitta having the aspiration to become enlight
prayer. The prayer is a reminder of your ened for the benefit of all sentient beings,
intention. When you say the prayer, think we now have to practice doing that. We
of the intention of what you are saying, have to apply the practice of bodhicitta
and try to generate the feelings. This is to lead us to the state of buddhahood. We
the bodhicitta prayer. [Rinpoche says the can do any kind of practice, whatever
prayer] : we know. We can recite mantras; we can
meditate. Meditating in bodhicitta itself is
Ji tar gyal wa phag pa Ji zhin du the bodhicitta of action. Meditation into
Di sag du sum ge wai thu pal gyi the natural state is the best bodhicitta of
Sem chen sang gye thob par cha way chir action. Even a single mantra is bodhicitta
Dak ni chang chub chog tu sem kye do of action. Whatever practice we do, we
have to start from the intention of bodh
The instruction of how to meditate icitta. It is the initial practice. All practice
is described in the prayer. Basically, the begins from the intention of compassion
prayer means : as all the victorious buddhas and bodhicitta. We do all our practices
have done before, by the power of the vir in order to fulfill our bodhicitta practice.
tuous actions o f the three times, including When we generate bodhicitta, we have
what I do now, in order to help all sentient the intention to attain enlightenment for
beings to attain enlightenment, I generate the benefit of all beings. We are doing this
my buddha mind, I generate bodhicitta. practice to attain enlightenment. Why?
That means, "May I attain buddhahood in We are practicing to help all other sentient
order to guide all sentient beings. May I beings. There are no practices which are
attain buddhahood now, at this moment, not part of bodhicitta. This is one way of
by the power of the virtuous actions of the approaching the result of bodhicitta. All
three times including this very practice in our practices are connected. Bodhicitta is
order to guide all beings as the buddhas connected to compassion, to guru yoga,
have done." to impermanence, and also to confession.
All the buddhas have attained bud Everything is connected. You have to be
dhahood in this way. This is the path of aware of these connections between the
the buddhas, the track the buddhas leave. practices. This is bodhicitta practice. Do
We follow their tracks . This is bodhicitta you have any questions?
practice. It is very important and becoming
more famous and popular. This is good. We Q : Rinpoche, I have a question about
have to practice this as often as possible on genetically inheriting something. Often
a regular basis. Even when you are not we hear, "Oh this is genetic." Can we just
meditating, but just sitting ordinarily, think say, "It is karmic?" Is genetic also karmic?
of this connection to other beings . This What is the truth about this?
can keep us from harming other beings; KTY: It is karmic, surely. It can also be
it can help us be mindful of the aspiration genetic sometimes. Some diseases can be
or wish to attain enlightenment to help all transmitted genetically, but being genetic
sentient beings. This is prayer bodhicitta or doesn't mean that it is not also because of
aspiration bodhicitta. karma. Being genetic does not disprove
There is another kind of bodhicitta that it is the result of karma. It is also
karma. For example, it is both the result of him for the blessing and empowerment to
karma and genetics to be born as a daugh realize the natural state of mind, the real
ter or son to specific parents. It is both place of our own mind. This is guru yoga.
genetic and karmic. With this strong feeling, we have to pray.
You can pray more than three times; don't
Q : Are there two different bodhicitta stop at singing the prayer three times. If
prayers? when you pray you lose the visualization,
KTY: There are many different bod then first just visualize and think-and you
hicitta prayers. Every cycle has different don't need to use words-j ust imagine his
prayers, but the meaning is exactly the image in your mind, and then finally you
same. This one is a very general prayer. can say the prayer. Some people feel that
And the prayer we say at the beginning saying the words gives a clearer visual
of the teaching is from the Ma Gyu cycle, ization. If this is the case, say the prayer.
the Mother Tantra. In the Mother Tantra Use whichever method is good and com
cycle we say, "I am entering into the Great fortable for you, which will improve the
Secret, the Ultimate Secret of Sangchog development of your meditation. There is
Gyalpo," which refers to the natural state no definite system, but as a group we have
of mind. I enter this, meaning, "I practice to systematize it, otherwise it becomes
this in order to guide all sentient beings." chaos when practicing in a group. But indi
The meaning is the same. At the end, I vidually when you practice, do whatever is
generate bodhicitta for the benefit of all best for you to establish the visualization.
infinite sentient beings. I enter into the The main thing is you have to have a real
door of Sangchog Gyalpo, into the state expenence.
of Sangchog Gyalpo, in order to guide
infinite sentient beings. First, I enter into Q: Rinpoche, I sometimes feel over
the state; I attain enlightenment, and then whelmed by the pervasiveness of suffering
I help all sentient beings. It is a different and that in itself is a kind of suffering. I
way of saying it, but the meaning is the think it is referred to as the suffering of
same. suffering. Do you have advice for this feel
ing of being overwhelmed by the suffering
Q : In our practice in the morning, of others? It is just so pervasive. Is there a
should we start with the guru yoga, refuge, specific antidote for that?
and bodhicitta prayers from the Ma Gyu KTY: I don't understand your question.
and then begin? You get overwhelmed by the suffering?
KTY: This is up to you. You can do as Q : Is there an antidote to the aware
we did in the afternoon. You can do the ness that suffering is pervasive and
nine purification breathings; this is good to overwhelming?
refresh you. Then focus on guru yoga and KTY: Sure, the realization of suffering
establish the figure of Tapihritsa clearly. is a good thing. We experience pain when
You should feel the presence of Tapihritsa, we realize suffering. That is a good thing,
the real presence which will bring you a good suffering. If we don 't find the real
more aspiration and devotion. Then, devel solution to it then it is j ust like normal
op a deep devotion toward Tapihritsa, suffering, but if we find the solution and
thinking of his knowledge, ability, and apply it, then it encourages us to practice.
compassion. Try to feel, ask, or pray to The solution is that when you think of this
suffering, instead of holding on to how in two ways. In general, when we do guru

the world suffers, change your intention to yoga, we imagine the guru in the space
finding the solution. The solution is prac above us on the level of the crown or
tice. For whatever practice you do, gener higher. We can also visualize our guru in
ate compassion and dedicate the merit for the heart. When we sit and visualize, we
all the beings experiencing sufferings of visualize the guru in front of us, facing us
any kind. When you dedicate the merit, at the same level. When we are walking in
you dissolve all the suffering. Practice the daytime, we think of the root guru at
bodhicitta, generate compassion, or prac the crown chakra, on the top of our head.
tice guru yoga. There are many ways. You When sleeping, we visualize the guru in
can do confession, and it can be very help the middle of the heart. Whether walk
ful. We actually have to meditate, go into ing, sleeping, or meditating there are three
practice; it can help you. The suffering you ways of visualizing the guru. That is what
experience because of the understanding it refers to in the case of guru yoga. In a
of the suffering of sentient beings will not specific sense, we have six chakras. In the
be painful; instead, it will encourage your crown, when we do tantric practices like
practice. We have to realize the misery as tummo and such, there is a special tech
misery, and that is one of the truths. nique to produce great bliss in our body,
which we integrate with our knowledge
Q: Would you say an antidote is when of wisdom. The seed of this great bliss is
you are in the natural state? in the crown charka. It is said that in the
KTY: Of course ! But we are not ready crown charka there is a subtle tigle; we
yet. Once you are ready, that is best. visualize this in the form of the seed syl
lable HA M upside down. We use it in the
Now I have to give some answers to practice of chod also. By the heat of our
some of the questions you wrote to me. internal fire, this tigle melts. It fills the
upper chakras and channels and comes
[Editor s note: Students at the retreat down lower and lower. We become full of
wrote some of their questions down for bliss. This is one way of producing bliss
Rinpoche to consider and respond to, so as through the technique of tummo practice .
not to interrupt theffow of the teachings as This starts from the crown chakra. That is
they were being presented.] why it is called the palace of great bliss.
The third question was about internal
One question was about the soles of the guru yoga. Internal guru yoga is medita
feet. Because we consider the soles of the tion in the natural state of mind. That is
feet as a place of the hell realm, will bad the real guru; it is dharmakaya, basic dhar
things happen if we massage the feet? I makaya. This will come after the ngondro
don't think so. This is not genetic; this is when you receive the actual teaching of
karma ! dzogchen.
Another question asked why the crown
chakra is the palace of bliss, and why it I don't remember the other question.
is not in the heart. This is an interesting I ' ll answer it tomorrow.
question. We say "the crown is the palace
of great bliss" in prayer. I will explain this [Dedication] .
[Guru yoga, refuge, and bodhicitta we have to have a basic opening. We need
prayers] . to have refuge within ourselves; we need
refuge practice. We have to take refuge in
Yesterday afternoon I explained bod the three j ewels. That is why it is next in
hicitta practice, or developing the strong the preliminary practices. Sometimes we
intention, mind, or wish to attain enlight practice refuge before bodhicitta; in this
enment in order to help all sentient beings. case we practice refuge after the bodh
Through the practice of bodhicitta, we icitta. It is a different way of thinking. We
develop the strong aspiration to attain need to develop trust and believe in the
enlightenment for the benefit of all three j ewels.
beings.
As a result of that practice, we have to The practice of refuge
step up to the next thing. What should we do [Rinpoche recites a long Tibetan phrase.]
in order to attain enlightenment? Yesterday That is the meaning of refuge. [Laughter. ]
we spoke of the wish to attain enlighten Do you understand? [Laughter.] We have
ment. That is why it is called aspiration to produce strong trust in the three j ewels.
bodhicitta. "May I attain enlightenment. " Then we have to ask to be protected from
A s a result o f the practice, w e have that the misery of samsara. We should be afraid
strong wish. Now in order to attain it, we of the misery of samsara. If we didn 't want
have to work. The obstacles to attaining to be released from the misery of samsara
enlightenment are ignorance and the five then we wouldn't take refuge in anything
mental poisons, our negative emotions. or anyone. When we face a difficult situ
These are the obstacles which disturb us ation that we cannot control, we realize
from attaining enlightenment, from real we need to take refuge. When the Chinese
izing the absolute truth, the true nature of came to Tibet we had to take refuge in
ourselves and all existence. India and Nepal . Tibetans couldn 't manage
Therefore, we have to purify. Until we by themselves. Similarly, if I were to meet
purify our defilements and the five nega a strong robber while traveling, if I could
tive emotions, we cannot attain enlighten not protect myself, I would have to take
ment. We have to enter the door of the refuge in the police or nearby people. I
teaching, the yungdrung bon. We have to would immediately shout "Help me ! " That
practice this. Therefore, in order to enter, is taking refuge. We have to take refuge in
43
44 THE FIRS T EXPERIENTIAL TRANSMISSION FROM THE CHAG TRI
a similar way. We have to have the strong of samsara. This fear and strong wish to
wish to be released from our misery. be released from samsara, this intention is
There are two kinds of refuge. There called nye jung. In English it means renun
is the refuge in order to be released from ciation, the intention to be completely free
the misery of the lower realms, and the from samsara. When we have nye jung and
refuge to be released from the misery of compassion we have the wish to release
general samsara. In the lower vehicles for all sentient beings from their misery. We
example, the four causal vehicles among think of other beings; that is compassion.
the nine ways of Bon, the teaching and We tum this focus on ourselves by asking
practice of these first four vehicles deal "How can I be released from samsara?"
mainly with the living conditions for the This is called nye jung, or renunciation,
benefit of beings. During our lives we and it is the main cause for taking ref
all need to deal with many difficulties. In uge. Compassion is the main cause for
order to solve these transitory problems bodhicitta practice. Bodhicitta and refuge
we take refuge to release us from the mis should be combined. They are the base for
ery of the lower realms. It is not a ques the yungdrung hon practice. The teaching
tion of trying to attain enlightenment or says that the combination of bodhicitta
purification; we are only concerned with and refuge is the base of yungdrung hon
temporary miseries. We do believe in the practice. Any practice we do has to be
three j ewels, but we take refuge for a small based on these two. On one side we have
purpose. That is the refuge for the person to take refuge, and on the other we have to
of lower capacity. generate compassion. These two practices
Taking refuge to be released from the should always go together.
misery of samsara is the great vehicle's Nye jung, or renunciation, is the main
way. We do this not only to be released cause of refuge practice. We ask, "How
from sickness or to avoid being born in can I be released, and who can protect
hell in the next life. Ultimately, we should me from samsara ?" Is there anyone who
always want to be released from the misery has the power, who can protect me from
of samsara altogether, not even wanting to this misery? If I ask my friend, or my
be reborn with a human life. Usually we lawyer, he cannot protect me. The police,
have a natural wish to be reborn in a good the army cannot protect me. They cannot
human life. We want happiness and luxury. do anything. If I were being robbed they
It is human nature to have this wish. That could help me, but in this case, because all
is a subtle kind of grasping in which we these miseries are inside me, not outside,
think of our lives as happy or permanent. nobody can help me. Only the three j ewels
We have desire in samsara. In order to get can help. We have to realize this first. For
rid of this desire, we have to realize sam them to help us, we have to know the three
sara as a place of misery. That is not easy. j ewels.
But slowly with thought and reflection we
can see that what seems to be a good life is The three jewels
full of misery, many different types of mis What are the qualities of the three jewels?
ery. Realizing this develops in us a very If we don't know them, we won 't think
strong wish, "How can I escape samsara?" they can help us. Knowing the qualities of
We have to feel frightened of the misery the three j ewels brings more confidence,
devotion, and trust in them. Then we can be words, and instructions of practice to attain
more comfortable in taking refuge in them. enlightenment. It is the way, the message
If I know someone and know he can help which shows the way to enlightenment.
me, then I can take refuge in him without The yungdrung hon of knowledge is all
any doubt. If I don't know someone very knowledge, the realization, and the good
well, if I have only heard he can help me, qualities that we have found through the
then I can take refuge and ask for help, but precepts. We read, listen, analyze, and
I won't have full trust in him. I may have then we practice according to the buddhas '
some doubt about whether he will help or and all the masters ' teachings. Through
not. If I know someone well, their manner, this practice we have received some
quality, and ability, then when I ask for knowledge and realization. Through these
help, I have confidence that when asked, teachings we have developed the practice
this person will help me. Once I ask, there of bodhicitta and the practice of refuge.
is no doubt; I am comfortable. We need to These are the knowledge and qualities that
take refuge in that way. For this we need we got from the teaching. These are the
to know the qualities of the three j ewels. In yungdrung bon of knowledge and the main
order to take refuge, we need to know the antidotes of our misery. Eventually we can
three j ewels. have the realization of emptiness . This is
The first of the three j ewels is the bud the main know i edge. From the moment we
dha, the enlightened one. The second is start our practice until we realize the state
the dharma, the yungdrung hon. The third of dharmakaya, all of this is yungdrung
is the sangha, the bodhisattvas, those who hon. We have yungdrung hon within our
have genuine bodhicitta in them. These selves. This is important to know; we don 't
are the three j ewels; these are the three need to be disappointed or depressed. If
obj ects of refuge. The lama becomes the we work, we can develop yungdrung hon
fourth obj ect of refuge. If we don 't count within ourselves. This is an essential prac
the lama separately, that doesn't mean that tice which can help protect us from our
the lama is excluded. He is counted as a misery. We have to take refuge in order to
form of the buddha, and therefore included protect ourselves from misery. Practicing
whether he is a buddha or not. These are the teaching itself is the real refuge. We are
the three j ewels . actually applying the refuge in our knowl
Buddhas are the enlightened ones who edge and realization.
have completely purified themselves of There are different levels of knowledge
misery and suffering. They have the power and realization, but they are all yungdrung
and ability to protect themselves from this hon. Generally, yungdrung hon means,
misery. Therefore we can take refuge in [long Tibetan phrase) . [Laughter. ] It means
them; they are the ultimate refuge obj ect. we don 't consider it some kind of organi
The dharma is yungdrung hon. There zation or sect. It doesn 't mean that. But
are three different aspects of yungdrung later, in order to receive these teachings,
hon. There is the yungdrung hon of knowl we put this name on the organization as
edge. There is the yungdrung hon of the a form. It gives the opportunity or pro
precepts . This is all the teachings that vides the teaching. The real yungdrung
the buddha and the early masters left for hon means any method, any knowledge,
our guidance. It is all the teachings, texts, any good quality which can cause one
to purify one's individual defilements. dha in whom we can take refuge, cannot
Practicing yungdrung hon causes the puri purify our negative emotions directly. If
fication of defilements and obscurations. he could, we wouldn 't be here, because he
That is what yungdrung hon is whether is always wishing for the enlightenment
it is called yungdrung hon or not. Any of all sentient beings. He wouldn' t leave
practice through which we can purify our us this way ! Without our own capacity,
defilements and obscurations is yungdrung there is no way he can purify our negative
hon. This teaching is yungdrung hon; that emotions. He can only give us advice. He
knowledge is yungdrung hon.- It does not left all the messages in the texts for our
rely on names or words. We have to check benefit. He has done what he can. Now
our practice and see whether it purifies our we have to do our part. When we put it all
defilements or not. If it cannot, even if it is together it works; that is the way. Through
called yungdrung hon, it is not. This is the his teaching we receive knowledge. The
meanmg. knowledge is the real antidote. If we don't
Therefore, for example, the dharmak experience the realization of emptiness,
aya, sambhogakaya, and nirmanakaya, all if we don 't gain the knowledge from all
are yungdrung hon. All the Buddha's body, these practices ourselves, we cannot get it
speech, and mind are yungdrung hon. The from someone else. There are many who
third category of yungdrung hon is the have realized all these things, but we are
stupas, temples, statues, the mandalas that still circulating in samsara. That means we
we have built. They are yungdrung hon, haven 't worked. Now we have to work and
but they are neither precepts or knowledge. try to attain these realizations. If we only
How can they purify us? They are a great have a small knowledge of compassion,
support. When we prostrate or circumam bodhicitta, and refuge, but we are still able
bulate, we imagine the real presence of the to produce genuine refuge, that is the best.
Buddha. We made the statue ourselves, but It is one of the refuge obj ects; we are in the
when we take refuge we don 't think of it as refuge action. This is the dharma, one of
just a statue; we think of it as a real living the three j ewels.
buddha. When we visualize Tapihritsa, we The sangha refers mainly to the bod
think of Tapihritsa as being alive, not only hisattvas who have real bodhicitta within
our imagination. We have to think of the them. We take refuge in them because the
statues as the real Buddha. When we offer bodhisattva 's intention is always to help
circumambulation with this intention, we other beings. There is no selfish intention.
get the same merit as if we had offered it The bodhisattvas are always thinking to
to the real Buddha. That is why the stupas, benefit beings; they are ready to give their
statues, temples and mandalas are a part lives for the benefit of others. There are too
of yungdrung hon. The main thing is the many stories about this to tell them now.
yungdrung hon of precept and the yung This is why it is worthwhile to take refuge
drung bon of knowledge. The precept is in the bodhisattvas . They always guide any
very important to us; without this teaching being who needs help. We need a guide
we cannot get this knowledge. who can show the real path of liberation.
The knowledge is the main thing that Bodhisattvas cannot protect us directly,
can directly purify our negative emo but they can be our guides . In a relative
tions . Even Buddha Tonpa Shenrab, a bud- sense, if there were no real bodhisattvas
but there were great practitioners, then the We have to understand the purity of the
sangha is defined as the community of the buddhas; the genuine quality of the bud
real, genuine practitioners. We consider dhas. When we take refuge in the Buddha,
it one of the obj ects of refuge, because it there are two types : one is Tonpa Shenrab.
is very helpful to have this genuine com He is different from us. He became a bud
munity. They can lead, inspire, and purify dha. There are many others who became
each other. This inspiration and guidance buddhas, and they are completely different
is very important for the practitioner. A kinds of people than we are. We can take
genuine practitioner community is one of refuge in them as our guides.
the three j ewels. In a relative sense, we
can consider this the sangha, or a form of The result buddha
bodhisattva. We take refuge in the sangha, The real refuge object or result buddha
in ourselves ! is when we practice, develop realization,
These are the three j ewels. We have to and then finally attain buddhahood. That
know their abilities and how they can help is our result buddha, the buddhahood of
us. That helps us develop more inspiration, the result of our own practice. This buddha
devotion, and trust in them. Then whatever is the buddha who can directly protect us
difficulty we face, whether the general from our negative emotions. In this case,
misery of samsara or a particular situa buddha can help us directly. Result buddha
tion, we immediately remember the three means the dharmakaya. This is the ultimate
j ewels. Doing that shows our genuine trust knowledge, the ultimate spiritual knowl
in them. If we waiver, then we are still edge; this is the dharmakaya. There is not
not well established in trusting the refuge any other dharmakaya. When we develop
provided by the three j ewels . We have to our knowledge, little by little we come
establish well-rooted trust in the refuge of closer to the dharmakaya. When we fully
the three j ewels. develop our knowledge, we become all
This refuge is the base for everything. wise, purified completely, and our mind or
Even when we take initiation, we first have consciousness becomes dharmakaya. This
to take refuge. Without refuge, there is no is the essence of knowledge, ability, and
initiation. Without taking refuge we will compassion. This is completely pure; it is
not have any commitment. Refuge is basic the real antidote of the final, most subtle
because whether we are receiving initiation defilement. Once we have achieved this,
in the yidam, or whatever it is, we practice we are completely purified and ready to
in order to gain some result, in order to help other beings. Once we have achieved
purify. To do this we have to have real trust dharmakaya, then sambhogakaya and nir
in the buddhas. All these purifications, ini manakaya come naturally. We don 't need
tiations, and teachings are the message that to work in a special way because we are
the buddhas left. If we trust the teachings, working with the combination of method
then we have to trust Buddha. If we say, and wisdom. As a result of method or
"I don't trust the Buddha, but I want this compassion and bodhicitta, we realize the
teaching," it doesn 't work. The teaching sambhogakaya and nirmanakaya for the
is Buddha's word. Whether the teaching guidance of other beings. The forms of
is real or not depends on the one who led, sambhogakaya and nirmanakaya are only
whether or not they are telling the truth. for the benefit of other beings . For the
buddhas, the forms of sambhogakaya and refuge tree in front of you. Visualizing the
nirmanakaya are not necessary. The real whole refuge tree is particularly important
state of buddha is dharmakaya. here. If you cannot do this, then you can
Thinking this, understanding this, we also visualize Tapihritsa as an embodiment
develop trust. We also understand how of all the three j ewels. Otherwise, visual
refuge practice works to help other beings ize the whole refuge tree. I will briefly
and ourselves. Just saying the refuge for describe the refuge field.
mula does not mean much, although it has In the center of the sky before you is
some benefit. We need to develop real trust a throne supported by eight lions. On top
through our devotion, our understanding, of cushions of a lotus, sun, and moon is
and our recognition of samsara as a place the sambhogakaya deity, Shenlha O kar,
of misery. the essence of your master. From top of
There are many things to say about the his crown (but not touching), are all the
three j ewels, but it is not necessary to say lineage masters from sutra, tantra, and
everything. dzogchen rising straight up to Nyame
Usually we say that anger is the worst Sherab Gyaltsen, a 1 4th century great
among the negative emotions, but in fact master, the founder of Menri Monastery
attachment or desire is worse. Anger is and the main holder of all the traditions.
temporary. Desire or attachment is always From Nyame Sherab Gyaltsen are divided
associated with all our activity, especially the three lineages of sutra, tantra, and
when we do good things . When attachment dzogchen. In the center is the Dzogchen
and desire come, they actually disturb us lineage going up to Kuntu Zangpo. There
and create obstacles for our good deeds . are three dzogchen lineages . The center
We are reborn again and again because of line of the three are the lineage masters of
desire and attachment. We have attachment the Zhang Zhung Nyen Gyu; on the right
and wish for a good life; this returns us is the Drakpa Korsum lineage; and on the
again and again to samsara. Even a rebirth above left of this group are the masters
in hell is mainly because of attachment. of the Atri lineage. To the right side of
It sounds quite strange . Who is attached Nyame Sherab Gyaltsen are all the vinaya
to being born in hell? But there is a very sutra lineages up to the nirmanakaya bud
subtle attachment even to being born in dha. On the left of Nyame Sherab Gyaltsen
hell. Just before dying, if someone is going are all the lineages of tantra up to the
to be reborn in hell, for example the hot sambhogakaya buddha. To the back of the
hell realm, then these people will feel very right side is Tonpa Shenrab surrounded by
cold. This causes them to desire more heat the nine buddhas of the three times includ
in a very subtle way. That can cause the ing himself as well as the buddhas of the
seeds of the karmic traces of being born ten directions. To the front of the right
in hell to come out. We all have different side are all the yidams of the cycles of the
karmic seeds . This desire for heat causes a outer, inner, and secret tantras. Above and
rebirth into the hot hell realm. to the left side of Nyame Sherab Gyaltsen
is the main disciple of Tonpa Shenrab, Yi
The refuge vi suali zati on Kyi Khye Chung surrounded by bodhisat
Following the text, this is how we have to tvas of the five paths, ten bhumis, and ten
take refuge. If possible, visualize the whole directions . Lower in the left front are all
the dakinis with the chief dakini Kalpa except you. We can only rely on you and
Zangmo. In the lower part of the refuge go for refuge with body, speech, and mind.
tree on the right are all the siddhas. In the Please help us." Without any hesitation,
front of Shenlha O kar at knee level are all with complete trust, generate this prayer as
the male and female guardians led by Sidpa strongly as possible, repeating it again and
Gyalmo facing outward and protecting. again. With this intention, recite the prayer
Think they are present and imagine of refuge while performing prostration.
Tapihritsa or Shenlha O kar very clearly This is the prayer of refuge. [Rinpoche
as the embodiment of the three j ewels recites the refuge prayer.] The lamas are
[outer: buddha, dharma, sangha; inner: the glorious source of the three kayas. The
lama, yidam, khandro ; secret: tsa, lung, buddhas of the three times are the protec
tigle. ] Also imagine the texts and stupas tors of all sentient beings. The statues,
and statues filling the space along with all images, stupas, and texts are the support
the divinities. The three jewels are lively of the Buddha's body, speech, and mind.
and compassionate and their knowledge All the bodhisattvas of the ten directions
appears for the benefit of all sentient are the light which shows us the liberation
beings, guiding all sentient beings out of of the path. These are the four obj ects . "I
the miseries of samsara. They are gorgeous prostrate to you four supreme obj ects of
and bright. Arouse d e votion and inspira refuge, and I take refuge in you." That is
tion in their presence. the meaning of this prayer. Saying this,
In front of this refuge tree you multiply you take refuge and generate the visualiza
your own body a billion-fold. Each of you tion. This is the refuge practice. Are there
leads billions of sentient beings and all any questions about this?
of you go for refuge in front of the three
j ewels with immense devotion. Generate Q: Yungdrung . . .
strong devotion to the three j ewels and the KTY: Yungdrung bon i s what we are
strong intention to release yourself and learning now; dharma is the Sanskrit word.
all sentient beings from the miseries of Yungdrung bon is Tibetan. Cho is also
samsara. Tibetan, but it is mainly a Buddhist term.
We show devotion through actions of Yungdrung bon refers to our knowledge,
the body such as prostration and circum our practice, and our teaching text.
ambulation, through speech in chanting
prayer and recitation, and through mind I think that is enough. If you have any
with devotion and trust and a feeling of questions you can ask me. I would like to
great happiness and j oy. In this way we talk a little bit about yungdrung bon again;
show respect from the three doors of body, it is quite important. The three j ewels are
speech, and mind. not separate. For example, the dharmakaya
Generate a strong wish to escape from is all the three j ewels . The dharmakaya is
the misery of samsara for all beings includ the buddha; the dharmakaya is yungdrung
ing you and pray for help, taking refuge in bon, and the dharmakaya is a bodhisattva.
the three jewels for protection from the Buddha is also all the three j ewels. For
misery of samsara thinking, "Please help example, Tonpa Sherab is the Buddha,
all the sentient beings to release from Tonpa Shenrab is yungdrung bon, and
samsara. There is nobody that can help Tonpa Shenrab is also a bodhisattva as
our teacher. In fact he is not a bodhisattva. lung, and tigle, which are the channels, the
Bodhisattva means someone who has an wind, and the tigle or bindu. This is the
enlightened mind, but not a fully enlight secret refuge. Combining our natural state
ened mind. Once we are fully enlightened, of mind, rigpa, with the channels, the wind,
we are more than a bodhisattva. We are and the tigle is the secret refuge. It doesn't
beyond bodhisattva. But we can take ref mean we pray to our channels, "Oh, chan
uge in him as a bodhisattva, because he nel, I take refuge in you ! " It's not like that.
does bodhisattva actions. It means we are actually applying what is
Yungdrung hon itself is the embodi within our material body-our channels,
ment of the three j ewels. Yungdrung hon wind, and tigle-to the best way of prac
has the aspect of buddha; all the bud ticing; it is the secret and most profound
dhas are there. All knowledge, not only way of taking refuge. When we utilize this
Buddha 's knowledge, not only that of in practice, it can bring us enlightenment
someone who is highly realized, but even in this very lifetime. If we just keep pray
our own knowledge, whatever we have ing and praying, it may take longer. That
gotten from these teachings is yungdrung is why we have the external, internal, and
hon. When we meditate with guru yoga secret forms of refuge.
or refuge, this meditation is yungdrung
hon. This is one of the three j ewels . It pro Q: Can you talk ab o ut the connection
tects us and releases us from our miseries. between refuge and prostration?
This is one of the methods to purify our KTY: Oh yes, I have to talk to you about
obscurations and defilements. Thinking prostrations. There are the three doors to
this way helps us develop the confidence show respect. They are body, speech, and
and enthusiasm to practice. It is impor mind. We show respect through the body
tant to have encouragement to practice, by offering prostration or circumambula
especially if you live alone without other tion. Prostration is one way to purify the
dharma friends. You may feel lonely and body and the most popular. When we do
can sometimes become depressed. It will prostrations we are not just exercising, but
be helpful to reflect; you will be encour we have a special visualization to help us
aged. Think in that way. purify our negative karma.
The next preliminary practice teaching
is the mandala offering. But refuge is the Offering prostration
basic foundation. Again, all our practices As we stand with our legs and feet togeth
are connected to refuge. Whenever we do er, we imagine and visualize we are offer
any kind of practice, we are taking ref ing the whole universe to the three j ewels
uge. We are taking action refuge, not just in front of us. Imagine we are offering to
praying refuge. When we practice, we are the real buddha, the real dharma, and the
taking refuge in yungdrung hon. We are real sangha right in front of us. We raise up
actually applying the refuge; we are in the our hands and offer the whole universe to
refuge . the refuge obj ects. Then we put our hands
The external obj ects of refuge are the together and touch our foreheads thinking,
buddha, the dharma, and the sangha. The "By the merit of offering the whole uni
internal obj ects of refuge are the lama, verse to the refuge obj ects I receive all the
yidam, and khandro. The lama, deities, and empowerments and blessings of the body
dakinis are the tantric obj ects of refuge . of this refuge obj ect." We touch our hands
The secret obj ects of refuge are the tsa, to our throats thinking, "I receive all the
empowerments and blessings of speech of experiences and will become more famil
this refuge object." We touch our hands to iar. It doesn't mean that you will attain
our hearts thinking, "I receive all the bless enlightenment after having done each of
ings and empowerments of mind of this them 1 00,000 times. You have to do these
refuge obj ect." By the power of receiving practices throughout your entire life until
all these blessings and empowerments, it you attain buddhahood. It is not compul
cleans out all the negative emotions, neg sory, but it is traditionally suggested to
ativities, defilements, and obscurations. do this . The main point is to make some
They go down in a dark liquid form; we change in your mind. Even if you do them
push them down with our hands. They go 1 00,000 times, if nothing has changed or
out, and we are purified and clean as we developed, it won't help. We have to find
touch our hands, knees, and forehead to which way is the best way to develop our
the ground. We touch these five points to practice and affect our mind. That is the
the ground visualizing that the five doors main thing.
to the three lower realms and samsara are The best thing is to do these practices
closed. The seeds to be born in samsara on a regular basis, at least one or two times
have been purified. As we stand up we a day, morning and evening. If you can
imagine we have become the body of great only do them once a day, then the morn
bliss of dharmakaya. We have become the ing is preferred. You can also do them
enlightened body. Our surroundings are any time you can. The main point is, don't
pure; we are in the pure realm full of bud forget these things. Try to remind yourself
dhas. We repeat this. When we do refuge and engage in these practices. Take these
practice we do prostrations as a sign of as part of your normal routine in life . This
respect for the body. is best.
We show respect for speech by reciting Yesterday we were talking about renun
the refuge prayer. We show respect for the ciation or detachment from samsara.
mind by generating the visualization and Perhaps you are thinking, "Oh, I must
by feeling happiness, j oy, and devotion leave and go to a solitary place. " At the
toward the three j ewels. When we do it beginning, it doesn 't work that way. It is
this way, our body, speech, and mind are better to have your normal life but with
completely engaged in the refuge practice. out too much attachment. We need to feel
Then there is no way for other things to satisfied, "This is enough for me." Try to
come. If we do this 1 00,000 times, it keeps find the time to practice; the practice will
the body, speech, and mind in control for help you develop more detachment. If you
that much longer. This is a good way of try to leave everything to be in solitude
training. When we train only by thinking, before you have any foundation, later you
it doesn't work. lf we use our body, speech, will change your mind. You will feel regret
and mind then everything is engaged, and and develop more attachment. That is not
it becomes more effective. It is a better the skillful way to do it. Until you have a
way. Using the body, speech, and mind good foundation, integrate your practice
together in the normal world also makes in your daily life. This is the skillful way
things work more effectively. So we have mentioned in the text. Make practice part
to do prostrations ; each of the preliminary of your daily life, and then slowly you can
practices should be done 1 00,000 times decide how and what to do.
traditionally. The average person who
does them 1 00,000 times will have some [Dedication] .
[Guru yoga, refuge, and bodhicitta offering prostrations, circumambulation,

prayers] . building stupas, and offering butter lamps,
water, or food.
This morning we talked about the refuge Accumulation of wisdom is the main
practice. Now we will talk about the third cause of the dharmakaya, the main anti
in the second group, the practice of offer dote to purify our ignorance. To fully
ing the mandala. realize this wisdom it is necessary to
have accumulated enough merit. If we
The accumulati on of meri t do not accumulate sufficient merit we do
and wi sdom not realize wisdom. These two are very
In the base are two truths, relative and much related. Everything is related. From
absolute. Absolute truth is empty, but it samsara to nirvana, everything is inter
doesn 't mean we rej ect or avoid appear dependent. All existence is interdepen
ance, and it doesn't mean there is no dent. There are no independent existences.
relative truth. The emptiness we refer to is Everything is dependent, that is why it
"special" emptiness : it has all the qualities, is called dependent arising. Even the nir
and everything arises from there. Because manakaya, the buddhas, the dharma, and
of these two aspects, relative and absolute, the sangha dependently arise. Nothing
we have to combine method and wisdom is independent. Everything lacks inher
when we practice. Method and wisdom ent existence. Therefore, the path is also
are the causes of enlightenment and are dependent; everything is linked.
referred to as the two accumulations or Among the different ways of accumu
tsog nyi. As a result of these causes, lating merit, the mandala offering is one
rupakaya and arupakaya, dharmakaya, and of the best practices. It is easy and simple
sambhogakaya naturally appear. to do, but it brings a big result. We have
In our practice, one way to accumu nothing to lose and a lot to gain. Normally,
late wisdom is to engage in practices of when we make an offering like a flower
purification, and the other way, method, is offering, for example, we buy the flower
to accumulate merit through offering the from the market. There is always some
mandala. In addition, there are other tradi influence of attachment with this offering.
tional ways to accumulate merit including Even though we give it up fully, we might
53
bargain on the price, for example. So we the mandala offering, we are offering the
always have some feeling of loss from whole universe-everything is included.
our side. The influence of attachment is There is nothing left out. There are dif
always there. That is like dust on our offer ferent ways to make the offering. We can
ing; it is not a fully pure offering. There is offer the mandala with the support of the
always something there. If you make a big rings or with our own body and mind.
offering, there is even more influence of We imagine our body as the universe and
attachment. Sometimes we have to make a offer it. We can also offer the mandala as
big effort; we think it is so difficult to give our base consciousness, or kunzhi. The
up what we offer. On some level there is kunzhi, or base consciousness, is the store
always some negative thought involved, of our karmic traces, good or bad. It is all
even when we are doing a good thing. our experiences; whatever we have comes
These thoughts pollute the practice, so the because of the karmic traces in our kunzhi.
mandala offering is the best offering. We It is like a big mandala; we can imagine
imagine it being as big and as wonderful and offer it. Another way of offering the
as possible. When we make the offer mandala is very secret. We offer our natu
ing we don't lose anything; we can give ral state as a mandala; that is the real man
fully and completely without any attach dala in which everything is perfected, all
ment or other influence; it becomes pure . samsara and nirvana. Being aware in this
Therefore, it is one of the best ways of state is the best mandala offering.
accumulating merit. For our purposes, we are talking about
I hope you understand the reason why this general way of making the mandala
we have to make these offerings, why we offering using the support of this instru
couldn't just meditate, concentrating some ment, the mandala rings . First, we prepare
where. We give these offerings because we the instrument. Traditionally, the base of
have to purify our mind stream. The most the mandala rings is the symbol for a big
dust, the greatest pollution in our mind ocean. Our whole universe is in this big
stream is attachment. We have to lose ocean. In the ocean there are four con
our attachment; we have to purify this. tinents and eight sub-continents. Mount
Practicing generosity and making different Meru is in the center surrounded by seven
offerings, even offering our body, which golden mountains, seven lakes, and filled
will come tomorrow, is a way of losing our with all the sentient beings of the six
attachment. We have to do it this way. I realms. There is not only one universe;
think that is enough. If you have any ques there are billions and billions of universes.
tions we can discuss it. The ocean is the base, and these three rings
are the symbol of the three-thousand-fold
The mandala offering practi ce um verse.
I want to go through the text and show you The first of the three-thousand fold uni
how to make the mandala offering. There verses has a thousand universes each with
are different ways to offer the mandala. one Mount Meru and a sun and moon, four
The mandala represents the universe; we continents, eight sub-continents, seven
offer the whole universe to the three j ew mountains, seven lakes, and all six realms.
els. When we make a normal offering, it Each extends from the end of the desire
is just some part of the universe. But with deva realm to the border of the first form
deva realm. The deva realm has three Instead of using a grain like rice, it is best
within it: desire, form and formless deva to use gold, silver, semi-precious stones,
realms. It extends to each of these uni gold coins, or cowry shells-as many pre
verses. This full structure counts for the cious things as possible. We use cowry
first of the three thousand-fold universes. shells quite often because in early times
There are a thousand universes; there are a they were as precious as money. That is
thousand Mt. Meru 's. why people use them. If we don't have
The second of the three thousand-fold any precious things, we can mix different
universes has a thousand thousand uni types of grains, like rice, barley, wheat,
verses. The third of the thousand fold has and maize. Or we can use plain rice. You
1 ,000 x 1 ,000 x 1 ,000, or one billion Mt. can also put coins in the rice if you have
Merus and billions of suns and moons. some.
There is not just one universe. All of these When we are actually making the man
universes are stacked up in twenty-five dala offering, we have to visualize all the
layers and in forty layers in the ten direc obj ects of refuge very clearly. While mak
tions, in different directions. Altogether ing a motion as if cleaning the base, recite
there are one billion universes. According the mantra OM NA MA A KAR SHA YA
to our cosmology, this world is the thir NI SHA G SA LE SANG NGE YE SO HA .
teenth one. We don 't need to see all of Take the base in the left and and the first
them; whatever exists, exists. We can just ring in the right hand and clean by circling
imagine that these three rings symbolize clockwise three times with the wrist of the
the three-thousand-fold universe. right hand. While doing this imagine that
Sometimes the base has the shape of the all the negativities of the past are purified.
four continents and subcontinents carved Then clean or rub three times in the other
on it, but it is not necessary. The top repre direction, and imagine that all negativities
sents the palace of Indra at the top of Mt. and defilements that will be accumulated
Meru. If possible, it should be made of in your future life are being purified. We
gold or silver. If not, it can be made from have not yet accumulated these defile
copper or bronze or even wood or clay. If ments, but we have the seeds to accumu
it is made of gold or silver, it can be small. late them in the future, so we need to clean
When the material is of lower quality it all these seeds . Continuing to recite the
should be as big as possible. But if you mantra the whole time, rub straight across
want to make an offering, it will take more the base three times, visualizing that all
time. If you want to finish faster, then make the seeds accumulated in the present are
it with gold ! You have to choose-time or purified. Then imagine everything is pure;
expense ! [Laughter.] put the ring on top of the base and recite
When we prepare to make the offer the mantra DR UM RI TI GAR MA LA HO
ing we should prepare the base and rings while putting one heap of grain in the cen
well, making sure there are no scratches ter symbolizing Mt Meru. After that, while
or damage to them. Don 't use them if they reciting A YANG RA M MANG KHAM
are damaged. Make it perfect. The offer DR UM SHA G SA LE SANG NGE YE SO
ing has to be done nicely and decoratively. HA put heaps in the four directions. First
Once the base and rings are prepared well, put a heap in the east (in the front, closest
then we prepare the grain and ornaments . to you), then north, west, and south, the
56 THE FIRST EXPERIENTIAL TRANSMISSION FROM THE CHAG TR I
four continents. Reciting the same mantra, you receive a lot of merit. After that recite
put heaps to the left and right of the east, the mantra of dissolution of the mandala,
and each of the other directions; they rep OM A DA DA DE DE CHO CHO SA LE
resent the eight sub-continents. And then HA LO SENG. When we dissolve it saying
reciting CHO PHUR SA LE HA LO SENG, the mantra, first you take off the top. Don't
place heaps between the four directions destroy it all together; you dissolve it level
and Mt. Meru. They represent the four by level. Take the first one off very nicely,
mountains, the golden sun, the conch-like then the next ring, then the last ring. Then
moon, and all the good things in the uni we start again with cleaning the base.
verse such as the eight auspicious things, When we repeat this offering again and
all this. Altogether, there are seventeen again, the first time we build the whole
clusters. There is one in the center, one for thing. But the second time we do it, we
each of the four directions, the eight cor don't need to put in all these things. Just
ners, and the four inner directions, which put the first ring, fill it, put on the top, and
altogether makes seventeen heaps. Then make the offering. Then dissolve the man
while pouring, fill the rest of the ring with dala offering and repeat 1 00,000 times.
grain. Visualize and imagine all kinds of Does everybody understand this? This is
good things in the universe; feel the pres how to make the mandala offering.
ence of all t he good things in universe, and
put the second ring on. Offering the mandala wi th mudra
For the second ring we don 't need There is an easy way to make the mandala
to do each part one by one. In fact each offering; it is by using the mandala mudra
universe has them all, but just think of with the hands. First, saying the mantra,
the whole second universe as you fill the we clean the left palm, circling it three
ring with rice. Put on the third ring and times clockwise, then counter-clockwise,
fill it with rice while imagining the third and then across. There are people who
universe. Finally, put the symbol of the complete their 1 00,000 with the mudra, but
palace of Indra on the top. Then hold up it is better to use the rings. It is good for
the mandala, and imagine that it is as big visualization and for making merit. If you
as possible, full of good things. Imagine can clean and clear away your defilements
that there are billions of universes here, equally, the benefit in the next life or even
and that it is as big as the sky. Imagine this in this one is that your body becomes good
as clearly as possible and sing the man looking, your mind is very bright and intel
dala offering prayer. The translation of this ligent, and your health is very strong. All
prayer is "How wonderful ! Based upon the these things can happen. But don't think
five elements are the seven mountains and this is the main purpose ! These are kind
concentric mountain rings, the four conti of side consequences, not the main result.
nents and subcontinents together with the The main result should be that you gain
external and internal pleasurable qualities, great merit, and you are greatly purified.
and the billion universes ornamented with Are there any questions?
sun and moon. I offer this from my heart.
Please accept this offering. " Q: Rinpoche, would you explain what
Imagine the offering is accepted, and a mudra is?
KTY: What is a mudra? Generally, for thing goes in this way whether it is samsara
any kind of mudra we do, there should or nirvana. That is why we do mudras this
be five points : }or wa, dur, ching, trul, tu. way. The most difficult movement to do is
The meaning of jor wa is equanimity or the jor wa, the transformation. So with the
equipoise . Dur means transforming; ching offering through mudra, first we make the
is the actual construction of mandala; trul movements to clean; then we do jor wa;
means the dissolution of the mudra; and then we make the offering mudra
then finally tu bai means to touch. Directly according to the text, as for the
When we do the equipoise mudra, it material to be used for the mandala, it says
represents the equanimity of the natural it is best to use gold and silver; the next best
state of mind, the state of emptiness, or is a mixture of bronze and brass. The least
nam pa she pa. The whole universe arises you can do is to use wood and clay. All the
from this state. All samsara and nirvana qualities and the shapes should be perfect.
arise from this state. Then we do the jor The necessary things should be prepared.
wa, the transformation, meaning from this After having prepared all the materials, we
state everything arises and transforms. begin by cleaning the base and visualizing
Then for whatever mudra we are doing, all the negativities and defilements of all
from this state it transforms into this struc beings including ourselves. We chant:
ture, ching. Then trul, [Rinpoche snaps his
fingers], the dissolution. We dissolve, and OM NA MA A KAR SHA YA NI SHA G SA
then we bring our hands together at the LE SANG NGE YE SO HA
heart, tu. Then we go back into the same DR UM RI Tl GAR MA LA HO
source, we go back to the beginning again. A YANG RAM MANG KHAM DR UM
Come to the beginning, and then arise, and SHA G SA LE SANG NGE YE SO HA
then everything becomes good or bad, and CHOD PHUR SA LE HA LO SENG
then finally everything dissolves into the
same source. This is the way of doing any We fill the bottom ring with the sev
mudra. For any mudra we do, we have to enteen clusters as instructed before. Then
have these five points. we imagine all the refuge obj ects and the
When we visualize any deity, the first refuge field in the space before us like
step is being in the natural state, or empty clouds. The space is wide and deep; visual
nature. In the dimension of this empty ize the deities like the stars in that space.
nature arises the wind element. Then the As for the mandala we are holding in our
other elements come, and they transform. hand, we imagine it is as big as the sky or
Then the mandala comes. Inside of it are universe, the three thousand fold universe.
the seeds of the divinity, and they tum into If we cannot imagine this, imagine it is at
the deities. All this comes from the state least as big as one universe. Then imagine
of equanimity. The deity dissolves into this mandala is on golden ground. There is
the seed syllable, the seed syllable into the not any dust or dirt; it is completely pure.
mandala, the mandala into the elements, On that rests Mt. Meru, the seven moun
the elements into lights, and the lights dis tains, four continents, eight sub-continents
solve back into emptiness. So emptiness is and the boundaries of the worlds . Inside
the beginning and the end. Actually, every- this imagine all the types of offerings : the
eight ausp1c1ous things, the seven pre After that, we dissolve the mandala with
cious j ewels, all desirable obj ects, forms, out disorder; we have to dissolve it nicely,
sounds, good smells, tasty foods, nice one by one. Then we make the dedication.
touch. These are the five common desir We do this at the end of the session. This
able things : the five senses. We desire five is how to do mandala offering with the
obj ects for the sense consciousnesses; for mandala rings.
the eye we desire beautiful forms; for the In the early morning or late at night if
nose, fragrant smells; for the tongue, deli you are not going to do the offering with the
cious tastes; for the ear, melodious sounds; mandala rings, you can imagine your own
and for the body, nice touch. These are the body as a mandala. Imagine this material
common and most wanted things. Then body as a mandala, a three thousand fold
inside this imagine all the inconceivable, universe, our eight consciousnesses, all the
desirable things for the deities-unimagi consciousnesses, and offering goddesses.
nable things. Imagine that all the surround Each of the goddesses makes an offering
ings are full of those obj ects. of our body as a mandala to the three j ew
As in the refuge practice, we multiply els. In this way we can make the mandala
ourselves. There are billions of us, and offering prayer.
each of us leads billions of beings who As a result of offering the mandala in
all make offerings. These beings tum into these ways, we accumulate merit. As a
offering goddesses who make offerings to consequence in this life and in the next
the divinities, the three j ewels. We make we become wealthy. In Tibet we say that
offerings of whatever is needed. Deities the founder of the Gelugpa school made a
do not wish for this and that. But we com lot of mandala offerings, and that is why
pare them to our own desires, so we offer the Gelugpas are so very wealthy ! That is
them different choices : tasty foods, nice what is said. It is said that the founder used
sounds. We offer many different choices. stones because he was in solitude. There
Those who want good food, get good were many stones with holes in them
food. All the refuge obj ects get whatever because he cleaned them again and again
they wish although they don't wish for in order to offer them. It is suggested to
anything. Whatever they wish for they make the mandala offering as many times
receive, including ourselves and all beings as possible to develop a strong aspiration
making offerings . and greater desire to practice. We can try
We offer all of this without any hesita it, and find out for ourselves. This is the
tion, doubt, or attachment. We generate the offering of the mandala.
wish or prayer to attain realization, to have We have finished the second group of
higher experiences, and to realize the natu three practices : to purify one's mind stream
ral state of mind. "Through the power and through the three common preliminary
merit of making the offering, may I realize practices. The next group of three is to
and experience the great view of the natu clean one's own mind stream through the
ral state of mind." Thinking that, imagine three excellent or supreme preliminary
you receive the blessing that you can real practices. Do you have any questions?
ize the true nature of mind in this way.
Then with this strong intention we read Q: Could you slowly say the dissolution
the offering prayer and make the offering. mantra?
KTY: OM A DA DA DE DE CHO CHO fingers, we say the dissolution mantra.

SA LE HA L O SENG Are there any more questions? Let's
move on now to the next set, the three
Q : Would you say the mandala offering practices for perfecting oneself.
prayer?
KTY: The three e xce llent or supreme
E ma chung nge teng du ri rab pre liminary practices - Three practices
ri dun dang for pe rfecting onese lf
Ling zhi ling dren chi nang do The first of the three practices for perfect
yon che ing oneself is to recite mantras in order
Nyi di gyen pa che wa drag gya di to purify our obscurations or defilements.
Dag gi lo lang bu/ lo zhe su sol The second is the practice of offering one 's
own illusory body and mind as a ganapuj a
Q : Could you talk about making an in order t o accumulate merit. The third
offering of a stupa? is prayers of aspiration like guru yoga in
KTY: Oh yes, the making of a stupa order to receive blessings.
offering. The buildings can be in the form
of the structure of the universe. Some stu Purification through recitation
pas have the structure of buddhas in medi of mantra
tation posture. Our body is the structure of The first, purification through recitation of
the universe. In dzogchen and tantric prac mantra, is an especially powerful and use
tices there are many methods. If we are ful practice. To start, we have to visualize
able to, this material body which we con in the space in front of us Shenlha O kar
sider as impure can be utilized in a good or Tapihritsa, all the divinities, and all the
way. We can transform it into a mandala. three j ewels. There are so many guardians
and protectors that they fill the earth and
Q: Can you demonstrate the mudra? sky. Visualize this as clearly as possible,
KTY: OM NA MA A KAR SHA YA and then imagine that all the real divinities
NI SHA G SA LE SENG GE YE SO HA . come and dissolve into the imagined ones.
While saying this, we wipe our open left They become inseparable, and in this way,
palm with our right palm three times in the divinities you have imagined are real.
each direction, and then three times front Feel their real presence.
to back, straight across to clean the base. Then while imagining this, sing a long,
Next, while making the mudra of gathering slow HUNG. Sing it as long as possible; do
the elements we say : it several times according to your feeling.
While you are singing HUNG, many lights
DR UM RI TI GAR MA LA HO and rays come from the divinities. They
A YANG RAM MANG KHA M DR UM pervade all places and beings ; they touch
SHA G SA LE SANG NGE YE SO HA all beings in all universes. When the rays
CHO PHUR SA LE HA LO SENG and lights touch sentient beings, the sen
tient beings tum into rainbows and lights .
Then we create the offering mudra and All the lights merge into you and dissolve
while holding the mudra, we say the man into your consciousness. When the lights
dala offering prayer. Then snapping the and rays touch the external universe, the
containers of all sentient beings become passion, from the hearts of all the deities
light and rainbows. This light comes and we have visualized in front of us comes
dissolves into your own body. Now there a very strong wisdom fire. In essence it is
is nothing left. There are no sentient beings wisdom, but it comes in the form of fire.
and no universes. Everything has been It comes like lightning. It comes to touch
turned into light and that light has merged all sentient beings. When the fire reaches
into your body and consciousness. Imagine these beings, the fire bums all their nega
now in this huge space only your body and tivities and defilements. In the same way,
your consciousness remain. Clearly imag from the hearts of the divinities comes
ining this, say PRAT very strongly. At the wisdom in the form of a strong wind which
same time, imagine your body becomes blows away all negativities. This is quite
bigger and bigger. It is as big as space, full similar to guru yoga practice. Then again
of space. Space has become full of your from the hearts of the divinities comes
body. Just as your body has become big strong water. In essence it is wisdom, and
ger and bigger, your consciousness also it washes away all the defilements and
pervades everywhere. In the text it liter obscurations of all beings. Imagine that
ally says, "Both the body and conscious all sentient beings become very pure and
ness become bigger and bigger. " Wherever clean and ready to receive the blessings
the body is, consciousness pervades. To and empowerments. Then imagine that
whatever extent space reaches, our body from the hearts of these divinities come
is there. Our body becomes a big universe, very white and bright A 's . There are many
and inside our body there are so many different sizes of the white A . S ome are
universes. There are so many sentient big, and some small. The A 's dissolve into
beings in these different universes and the crown of each sentient being and each
different realms as a manifestation of our becomes the essence of Kuntu Zangpo, the
consciousness. Imagine all these beings dharmakaya. Then light coming from these
and universes are deeply connected to you. divinities reaches the universe, and turns
They are a manifestation of your body and it into a mandala, the palace of divinity.
mind. Normally we think, "I am one thing, Now we can imagine all sentient beings
and that is something else. " We also feel as Kuntu Zangpo and the whole universe
a big gap between ourselves and others, as a mandala, a great, pure, celestial pal
a separation. We experience ourselves as ace. There is no impurity whatsoever, no
very private, so visualizing this opens the impure vision. Everything is pure and
door to others. The text doesn 't explain it perfect. All sentient beings are the essence
like this. The background comes from this of Kuntu Zangpo; they tum into the body
idea that everything is connected to us, of Kuntu Zangpo. They enjoy the divine
that all sentient beings are a manifestation activities. All songs are the sound of man
of our own mind. This whole universe is tras; all conceivable thoughts are the divine
just our own body, and all beings are our mind of the deities, the natural state . With
own mind. Thinking this, imagine that all this feeling, presence, and visualization,
sentient beings are suffering with different recite A KAR A ME DU TRI SU NA G PO
miseries; try to generate compassion for all ZHI ZHI MAL MAL SO HA as many times
these beings. as you can. Then it will be a very powerful
Then, because of having generated com- recitation of the mantra. If your imagina-
tion is sharp and clear, your practice will begin from empty space, space has no dif
be more powerful and more effective. This ferences. We cannot say this empty space
is how to do the recitation of the mantra for is pure, and that empty space is not. It is
purification. the same quality; we manifest from there.
You can recite the mantra above, or you When we manifest, there are many differ
can also recite OM MA TRI MU YE SA LE ent qualities. There is anger and compas
DU or A A KAR SA LE 6 A YANG OM sion and loving kindness; there is desire
D U. These are the three essential mantras. and generosity. We view everything as
Imagine all this ! You can recite the man impure or pure. This is not nature; it is tem
tras and for a moment you will be in the porary. By this practice we can experience
celestial palace. our inseparability with all things. Literally,
As a result of doing this practice, all this practice is called "sending light and
karmic traces, defilements, and obscura bringing it back." The back and forth func
tions that we have collected over many, tion of the light creates the purification.
many lifetimes have no chance to stay or Are there any questions about this?
remain. All will be blown up and disap
pear like small shrubs being uprooted by Q: Do you have the explanations for
a strong wind, or like the frost melting in this on the CD from Triten Norbutse?
the sun. In that way our obscurations and KTY: We recorded several mantras and
defilements will have no chance to remain prayers chanting with the traditional melo
even if we wanted them to stay. Therefore, dy but using a modem keyboard. It is new
the text says you must practice this every and quite nice. Maybe it can help people
day, as much as possible. This is the teach on some level because people like to listen
ing of the recitation of mantra for the to music. Instead of listening to rock and
purification of our defilements. This can roll, this CD creates good karmic traces,
open our minds to other beings so there is and one can learn something. We have the
no difference between ourselves and oth translation of these prayers, the translit
ers. There are no differences; we are of eration, and the melody. We have made 1 1
the same nature. The only time there is a recordings. We will stop here and finish
difference is when we manifest as impure tomorrow.
things. In a pure state, we have the same
quality; there is no difference. When we [Dedication] .
[Guru yoga, refuge, and bodhicitta gest obstacle to realizing the natural state
prayers] . of mind and the strongest cause to bring
us into cyclic existence, samsara. Until we
Offering one's own body cut this ego, we cannot get out of samsara.
as a ganapuja Chad is one way of cutting ego.
Today we go to the second practice in While we are alive, this ego, this self
the third group, or the eighth practice of grasping, grasps our body. While we are
the nine preliminary practices. It is the alive we always think of "me" as this
offering of one 's own body as a ganapuja body. The body is everything. We think
in order to accumulate merit. This is like of the body as "my self." If our body gets
chad, a short and simple way of doing cold we feel, "I am cold. " If our body gets
chad. We all know that the chad practice sick, "I am sick." During whatever we are
is one of offering our own body to the dei doing, "me" is the body for the time being.
ties, spirits, and all beings. Here the name But in fact, the body is not the self; it is
of the practice is not chad. It is offering only one of the properties or belongings of
one 's own body as ganapuj a, an offering of self. The body is mine, but it is not me. But
one 's body for the accumulation of merit. we still perceive the body as "me" most of
Chad means to cut, to cut the self-grasping the time. That is self-grasping. We grasp
mind, the grasping mind that thinks and is "me" as being independent, as inherent, as
attached to our body. We have strong ego something individual . But in fact, it is not
grasping. There are many ways of being independent. It is very dependent, and this
attached and many types of attachment; "me" is only a name given to a combina
the strongest attachment we have is to our tion of our five aggregates. If we disperse
body. We consider our body as "self' or the five aggregates, there is no "me." My
"me." Wherever we go, whatever we do, body is not me; my consciousness is not
"self' or "me" always comes first. It is me ; my feelings are not me; my discrimi
the most important thing, and we always nation is not me. Each of the five is not me.
put it first. "I am doing everything for the When we say "mine" we mean it belongs
benefit of myself. " We think this "me," to me but is not me. My "self' is the
this "self' is so very important. Everything owner to whom the thing-the body, the
we do, any activity we do, is based on this consciousness, or the feelings-belongs .
grasping. This ego of our "self' is the big- "Me" is the lord, the master of body,
63
speech, mind, feelings, and consciousness. and it becomes solid. If we try to change
What is "me"? When we check carefully, our perception by seeing all phenomena
except for the five aggregates, we cannot as a pure offering, then by concentrat
find "me." We can see that we have just ing more and more deeply it becomes an
put the name "me" on the aggregation of offering. None of these obj ects inherently
these five things. These five aggregates exists; they are dependent upon our mind.
are not "my self. " It is not possible to find If our mind activates in a different way,
a "me" that is something independent. It then all these visions can be changed into
is very much dependent, but we still have another form. That is why we offer the
a strong ego that grasps "me" as indepen whole universe in the mandala offering
dent, solid, and concrete. We always put practice. We are not doing something that
this "me" first. For example, if there is is impossible. We are doing the possible. If
good food, first I want some, then I want we just think about it without any under
my best friends to have some, then my best standing, it looks like it's only a fantasy.
neighbors, then my country, then my con But it is not just a fantasy. There is a big
tinent, and then my world. It always starts reason. If our concentration and visualiza
with me and then moves from those closest tion are clear and strong, then we can make
to me outwards. In that way, everything is it real because everything is dependent
connected to "me. " We cannot do anything on our own mind. That is why we train
without feeling it has a connection with our mind in concentration and focus ; it
ourselves . is very important for any kind of medita
The "me" does not exist as an inde tion. If the mind is stable and focused, it
pendent entity, but we have this strong is like a horse. It can take us wherever we
thought, this strong ego. This ego con want to go. When our mind becomes quite
strains all of our activities; everything we focused, we don't even need to focus on
do is involved with this ego. Until we cut just one thing. The obj ect of focus can be
this ego, we cannot go beyond samsara. changed to whatever we wish. The seed
Offering our body and chod practice are syllable A is easy. Since we have stability
ways to cut the ego. While we are alive, the of mind, focusing on a divinity becomes
body is the main obj ect we grasp as "my much easier; the visualization becomes
self." If we detach ourselves completely much brighter. In this way, zhine practice
from our body and give it up completely, is like an instrument. It is very general,
that is one of the biggest detachments we but if well-trained, we can use our mind
can make. If we are able to give our body in a good way. It can also be used in the
away, then other things are much easier opposite way if our mind is well-trained.
for us to give up. This is a special way of Zhine is the good instrument that we try to
practicing detachment from self and to cut use in a good way. This is the background
the ego of self-grasping. of this practice. Don't think of it as just a
This is not our imagination. All exis fantasy or something that is not possible.
tence is illusion; it is temporary and a man Whether or not it becomes a real offering
ifestation of our own mind. All phenomena depends very much on our practice and
we see, whether pure or impure, become development. It depends on how strong
concrete because we grasp so tightly. By our concentration is. If our concentration is
grasping we become very familiar with it, weak, our offering does not seem real. As
our concentration becomes stronger, we We have to train the mind to be as pure as

will be more successful. We have to train possible. If we have good intention and
every day. In the beginning it won't come a pure mind while making the offering,
perfectly, but as we practice and it devel we accumulate merit. This is the purpose
ops, it becomes better and better. of making an offering to the first guests.
To the second guests-the guardians and
The four guests protectors-we make an offering in order
Usually with any kind of offering we make, to ask for something. We ask for protec
the obj ect of the offering is the four guests. tion and help, to help make our practice
The honorary guest is first; the second is successful, and to protect the doctrine and
the guest of quality, those who have good the practitioners. We invite them and offer
qualities. The third is the guest to whom them a good meal, and then we ask for
we owe karmic debts. These are the eight their help. To the third guests, we offer to
classes of spirits. Finally, we offer to the repay our karmic debts. When they want
obj ects of compassion. This mainly refers something from us that we have not given
to the powerless beings of the three lower to them, then we don't have success, or
realms. They are all the powerless beings we get sick. If we repay our debts to them,
who have neither good fortune nor the they leave us alone. We are free from these
ability to harm others. They suffer and are miseries. We make an offering to repay our
powerless. The first guests are the buddhas debt to them. To the fourth class we make
and divinities. They belong to the class of an offering of generosity. In Tibetan we
the three j ewels. They are honorary guests. have a saying that means that generosity
The second guests are the high class of should be shown to those with no power
protectors. or ability and to those who are suffering
There are different classes of protec greatly. They are powerless, so we offer
tors. The third guests are the normal local and expect nothing from them. These are
spirits or any kind of very powerful and the purposes of making different types of
harmful spirits. Normally, these spirits are offerings to the four guests.
divided into eight classes of beings . They When offering, first we visualize in
always create problems for other beings front of us all these four classes of guests .
by bringing disease, sickness, or destruc Imagine as in the refuge field, the three
tion. These are the beings to whom we owe j ewels, all the deities, buddhas, bodhisat
karmic debts. The fourth guests are the tvas, and dakinis in the space high above.
powerless beings . After that, visualize all the higher guard
We have to make the offering to all of ians and protectors you know; feel their
them, but when we make an offering, the presence there. Next, we imagine all the
obj ect of that offering will determine what spirits of the eight classes of beings. There
we offer, how we offer it, and the purpose are Iha, or devas; ya is yaksha, a gek spirit
of the offering because it will differ. The in the class of spirit that makes obstacles;
first guests don 't need anything, not even mamo, a female spirit; du, an evil spirit or
water or flour. They don 't need anything, devil; ru, a raksha or demon spirit; tsa or
but we make an offering in order to accu tsa rupa, a tsen spirit abiding in high red
mulate merit and purify our karmic traces. rocks or mountains and also in trees; sha
We make this offering with our pure mind. or shin je, the lord of death spirit; and na,
naga, or lu, the naga spirits. These are the the teachings, the practitioners, all sentient
eight classes of spirits; these are the third beings, and the success of their practice.
class of guests. The fourth class is all the The substance part becomes many desir
powerless beings in the six realms. They able qualities-whatever the guests wish.
are mainly in the lower realms, but this The goddesses offer it to the third and
class includes all powerless beings. fourth guests. The third guests are meat
These guests fill all the lower space eaters; those who like meat receive meat;
in front of us. Then suddenly a big hole those who like blood, receive blood or
opens from our chest. Without warning, bones, whatever they desire. They are sat
the essence of our mind comes out of that isfied, and we ask them not to harm any
hole in the form of a sphere of light, like beings. They are completely satisfied and
the spark from a fire. Directly in front of stop harming other beings. The fourth class
us, it immediately turns into a wrathful, also receives whatever they desire : food,
light blue deity holding a sword in its right drink, clothing, shelter, sound. Whatever
hand. Imagine our body and mind have they desire, they receive from these offer
separated. Our mind is a wrathful deity, ings. They are completely satisfied and
and our body is now a corpse. Immediately free from misery. By the power of these
the deity cuts the four limbs and makes a offerings we are purified; we receive merit,
fireplace out of them. He cuts the skull and blessings, empowerments, and completely
puts it on the fireplace. The fireplace and pay all our karmic debts. In this way our
skull grow bigger and bigger, becoming body becomes a wonderful offering to
enormous. After that he cuts and chops up these guests .
the rest of the corpse and puts it all into Then you make the aspiration, "By the
the skull. The contents of the body cook power of this offering, may I receive the
inside the enormous skull and become a empowerment and blessings to experi
large food offering. Immediately after this, ence the natural state of mind so that I
the wrathful deity becomes numerous, may immediately become enlightened."
beautiful offering goddesses. The contents Praying, say this and imagine that you
of the skull are divided into three parts : attain this state. At the moment you haven 't
the pure part, the liquid part, and the sub had the instruction on the natural state of
stance part. The pure part becomes many mind. Once you have received this teach
desirable offering obj ects. The offering ing, then when you have completed the
goddesses make the pure offering to the offering you would be in the natural state
highest guests, the three j ewels . By the as long as possible; you should integrate
power of this offering, we purify our nega with the natural state of mind. This comes
tivities, receive blessings, and accumulate at another retreat.
great merit. The liquid part becomes an This is the practice of offering one 's
ocean of nectars . The offering goddesses own body as a ganapuj a. This is the eighth
offer it to the guardians, the second class stage. There is a one page prayer I can read
of guests. We imagine that they are very for you. I will translate this prayer as I read
satisfied with this offering. So we ask the prayer:
them to protect our doctrine and teachings. "I offer my body as a ganapuja to all
They actively engage in the protection of the objects, the four guests . Please accept
it. I place the four limbs as a fireplace, and many different actions again and again.
put the skull on it. Inside I put the flesh, This is how we circulate in samsara. The
bones, blood, heat, breath, skin, fat, teeth, idea is to remove ourselves from involve
hair, the winds, channels, every part of ment with the mental poisons and ego. We
the body, the sense organs, inner organs, are trying to rid ourselves of self-grasping.
and everything. All this I put inside this By doing this practice, the body is offered;
skull to increase it, and divide it into three the mind transforms into offering god
sections : the pure, the liquid, and the sub desses. What is left? Everything has been
stance parts. In this way I give this impure, given up. There is no "my self' or "me"
material body to you as an offering. Please left. Giving the body is not easy. We can
bestow on me all your excellent experi easily give our property and belongings,
ence, realization, and blessings in this but if someone asks for a finger, that is
very moment. Having purified or paid all very hard. It is not easy to give any part of
my karmic debts by making this offering, our body away. If we train to give our body
may all the beings who harm me and all away, then giving other things becomes
sentient beings be tamed by the supreme easy. We have to train in generosity this
state of enlightenment. By the power of way. Are there any other questions?
the blessings received through this non
conceptual offering, I dedicate the merit Q: If someone you love has died, and
so that all sentient beings may be liberated you think they are in the hungry ghost
from the bonds of self-grasping." realm, can you do this chod practice to help
Your imagination can follow the prayer, them move upwards from that realm?
and that is enough. This is the ngondro KTY: Oh, yes ! We can do chod prac
chod or the offering of the body practice. tice; we can also do sur chod practice. It is
Are there any questions about this? a burnt food offering. There are four gen
erosities. We do Iha sang chod, or smoke
Q: What if you offer everything, but offering in morning; in the late morning
someone thinks you still owe them some we do a water offering or chu tor. In the
thing? It is in their mind that you owe them early evening at 5pm or so, we do the sur
something. chod offering. The burnt food makes spe
KTY: We offer ourselves. We do the cial smells. In the night, we do the chod
best we can, but it doesn 't mean that every practice. These four practices are called
thing is immediately purified. By doing the four types of generosity. We can do any
this practice we can gradually help the of these practices to help our friends, fam
situation; it can purify our mind. The issue ily members, and all sentient beings. All
isn't what the subj ect thinks we owe; it is of space is full of invisible beings. From
a matter of our own mind. We have to train a few feet above the earth up into space
our mind to be as pure as possible. We fall there are billions and billions of cities of
into samsara because of our own mind; no smell eater beings; it is a type of hungry
one pushes us in. There are no other beings ghost. When we make a sur offering we
involved. It is our own self-grasping ego. imagine all those beings receive our offer
As a manifestation of our ego we have the ing. We do this through a combination
five mental poisons. They cause us to take of our meditation and our concentration.
Otherwise there is no way to communi ferent. This sol deb is not separate. It is
cate; we cannot send a fax or an email. similar to refuge and guru yoga practice.
This is mind communication. Here in this text and in the A tri [A khrid]
text, it is additional and separate. The
Q: What are the five aggregates? author of this text, Dru Gyalwa Yungdrung
KTY: In Tibetan? [Laughter.] The form said that the sol deb is a very important
aggregate is the body. Then there is the practice, especially so for beginners. It
feeling aggregate, discrimination or per is like one remedy which cures hundreds
ception aggregate, composite aggregate, of diseases. It is one teaching, one prac
and then the aggregate of consciousness. tice that can take the place of many other
practices. If you develop this practice, if
Q : What was the generosity offering in it becomes strong and heartfelt, then all
the morning? other practices will develop more deeply
KTY: It is Iha sang, smoke offering. In and easily. It is the best way to receive the
the late morning it is water. Whenever we blessings of and make the connection to
do these offerings, we think of and visual the lineage masters. Even though milk is
ize the four guests. In fact, for any offering the source of butter, if you don 't churn the
we visualize and think of the four guests. milk, it doesn't become butter. Iron ore is
the source of iron, but if you don 't melt
This is the eighth preliminary. We have the ore, you won 't make iron. Devotion
still some time this morning, I think it is and respect are the source of blessings
better to finish all nine. Then this after and empowerments, but if you don't make
noon we will have time to talk. aspiration prayers, then you won' t receive
the blessings .
The ninth practice: prayers of First, we need to feel strong devotion.
aspiration On the basis of this devotion we make a
By the ninth practice we are at the stage prayer of aspiration. It is called a sol wa
to make an aspiration prayer to receive deb pa; it is a prayer requesting bless
the blessings of the lineage masters. It is ings from one 's own master. It is asking
similar to guru yoga, but as I said earlier, and requesting. For what are we request
there are different dzogchen cycles and ing? We are requesting the blessings and
teachings. For all of them, the meaning of empowerments which cause us to realize
the aspiration prayer is the same, but the the natural state of mind and to develop
way of giving instructions is different. You a successful spiritual practice. All this
may have noticed that when doing ngon we request on the basis of devotion; that
dro practice or when receiving ngondro means we have trust and belief in the mas
instruction, that this lama taught this way ter, the blessings, and the empowerments.
and that lama taught that way. Perhaps you Because of its importance, the author made
are thinking, "There must be something this a separate stage of practice. You will
wrong?" Many people have this concern. notice it is very similar to guru yoga. Many
There is no need to worry; there are many other texts do this as one practice within
different ways of teaching. Normally, we guru yoga. Here, at the beginning, we do
go according to the text, and sometimes the first stage of practice by receiving
we give additional clarification that may the blessings and empowerments through
make it seem l ike the instruction is dif- guru yoga. At that time, we are just try-
ing to focus and establish concentration hesitation or doubt. It is important that we

on Tapihritsa and trying to receive his generate genuine devotion and respect;
blessings. it cannot be faked. If we try to visualize
Additionally in this text, we have the something when our mind or body is very
practice to receive the blessings. The name tired, we end up just thinking about it. We
of the practice is different, but the meaning cannot visualize it very clearly; the image
is more or less the same. It is the stage of is foggy. That is not what we should do
practice of aspiration prayer in order to for this practice. We need to try to make
receive blessings. It is said that it is the the visualization as clear and sharp as

best to do this prayer from the heart every possible. Focus strongly; that would be
day. This prayer has the deepest meaning; much better. Because of our devotion and
from this we can get everything. In the A respect, wisdom light and rays arise from
tri it is very important. The author said the deities and refuge obj ects. They dis
these were not his words; he urges us to solve into the crowns of all sentient beings
practice it for ourselves and see whether or including our own crown. Upon dissolv
not it is true. It is strongly recommended. It ing, they turn into streams of nectar which
is important for you to focus on this prac wash away all the negativities of sentient
tice as much as possible. If you do, you beings collected through many lifetimes.
will see the signs. You don't need to wait All defilements of all sentient beings are
a long time; the signs will come very fast. purified. Then, as in guru yoga, white,
The author said, "Whether I am telling the red, and blue lights come from the deities
truth or lying, you will see very fast. Every and dissolve into your crown, throat, and
practice should be taken seriously, but take heart. That light is not just material light;
this practice particularly seriously. " Again it is the essence of the knowledge, bless
and again he mentions this and suggests ings, and compassion of all the refuge
that we do this . obj ects. Through these lights, we receive
We d o this practice i n the same way as all the siddhis, blessings, and empower
the refuge practice. We visualize the refuge ments of the body, speech, and mind of
tree or if you cannot, visualize Tapihritsa, the three jewels. We are empowered and
the embodiment of the three j ewels. The blessed by them. Imagine that we have
text again explains the structure of the ref received all the knowledge, compassion,
uge tree as in refuge practice. I will read potentiality, experience, and qualities of
the text: the refuge obj ects. We are equally enlight
Visualize in front and above, one 's root ened; strongly imagine being in this state
lama as Shenlha O kar in the sambhogaka and pray. We can do the same prayer, Chi
ya form on a cushion of the sun, moon, and tsug dewa the guru yoga prayer, or any
lotus. Above dzog ku Shenlha O kar are all prayer which creates strong devotion. I
the lineage masters going upward. Outside would also suggest doing The Invocation
of that, imagine all the deities of the exter to Tapihritsa. I will give the transmission
nal, internal, and secret yidam and tantric on this later. It would be very good to do
cycles, the bodhisattvas, the dakinis, all of the Invocation at the end of each session
this. After imagining all the refuge obj ects of the preliminary practices since we begin
as clearly as possible, then single-mind them by visualizing Tapihritsa during guru
edly generate immense, genuine, heartfelt yoga.
devotion and respect towards them without That is the sol wa deb aspiration prayer
practice. It is very important. The text also tation of mantra, offering one 's own body,
says that if there are some obstacles, strong and aspiration prayer. Do each one three,
devils, or spirits that need to be expelled five, or more times; repeat them again
from the house, then imagine that when the and again. Don't just visualize once and
three lights come from the body, speech, then repeat the prayer. The best way to do
and mind of the deities and Shenlha O kar, ngondro is to start with guru yoga; build
the fire and flames come to the spirits. All the visualization; concentrate; focus. Then
the obstacles, spirits, and devils are chased you will lose the visualization; then build
away. Imagine it that way. If there is some it again. You will lose it again, then focus
disease in you or others that needs to be and build it again. Do this at least three or
healed, then imagine a stream of nectar five times. Then do the full practice and
coming from the deities and Shenlha O kar. finish guru yoga. In the same way, do the
When the nectar reaches the disease, it impermanence practice; reflect, and finish;
washes it out. If there is a need for protec then reflect again, and finish. Do it again,
tion from obstacles, then visualize Shenlha and each time the visualization becomes
O kar as a wrathful deity. For long life clearer. Do this with each practice three or
practice, visualize Shenlha O kar as a long five times. After all nine preliminary prac
life siddha from whom the long life nectar tices, dedicate the merit by thinking, "I
comes. There are many purposes for this dedicate all the merit and virtue I receive
practice, but first we have to establish a to the enlightenment of all sentient beings
certain level of stability and focus of our and to the purification of all their obscura
visualization. Later we can change the tions. " By completely feeling we are giv
visualization for different purposes. We ing it to them, it can never be lost.
can use this practice for really good heal In the morning, do the ngondro prac
ing purposes. tice this way, in sequence. In midday,
Now we have finished the nine stages of spend more time on prostrations or other
the preliminary practice of Zhang Zhung activities like the mandala offering. During
Nyen Gyu. It is important to do them on a meditation time you can just do the visu
regular basis until we get a sign. Until now, alizations. But when you want to repeat
we have been doing them step by step, one a practice many times, you don't need to
practice at a time. Now at each session we do the whole nine. You can go directly to
have to do each of the nine. You have to the practice you want to do, for example,
leave sufficient time to go through all the go and start the mandala offering directly.
nine practices, especially because we are Make sure to imagine and feel the prac
not yet very familiar with them. Spend the tice with the intention to benefit all sen
time to become familiar with them. Once tient beings. If you feel you want to do
you are more familiar with them, it will more recitation of mantra, you can do that
be easier and quicker. You can spend less directly. But everyday you should do a full
time. But do them everyday, on a regular set of the nine practices at least once in the
basis. The text says to do all of the prac early morning and in the evening. It would
tices every day in the early morning. Sit in be good to do that successively. Spend a
a good meditation posture. First do guru half hour to an hour each time, depending
yoga, then impermanence, confession, on your schedule .
bodhicitta, refuge, mandala offering, reci- If you wish to recite each practice
1 00,000 times, you can do any practice The signs will either be real, or nyam ,
spontaneously and directly. The text says or come in a dream. A nyam is a vision
while you are doing these practices, keep which is between being real and being a
your body, speech, and mind in concen dream. The signs will be of the sun rising,
tration. "Keep the boundary"; that means or taking a bath or shower, flying into the
don't engage in other actions; don't speak sky, climbing up a mountain, going into a
to others; don't engage your mind with flower garden, washing your face, sound
anything but the practice. However, the ing a strong roar, seeing divinities, eating
text says you don't need to be ashamed to tasty and delicious foods. Sometimes we
practice. When you are ashamed to prac can have diarrhea that is bloody or has
tice in front of others, you are pretending. insects or germs coming out, or we vomit
You are not taking the practice seriously. bad things. We can receive directions from
Don't deceive yourself. deities and masters, physically our body
We do each practice voluntarily. Nobody can feel very light, the mind can be clear
forces us to practice. It is worthwhile to and clean with less confusion. All these
do the practices seriously and to do them things are signs. The best sign is when
the right way. From another text, I quote, these things happen in reality. Second
"Take this teaching of the Buddha without best is when the sign comes as a nyam, a
any deception, and keep the true words vision between reality and a dream. The
without forgetting. " This is the final advice least sign is when they come in dreams.
of the author, and what we have to do. It is not necessary to have all these signs.
In the morning when you do the nine Any of them can happen. These are the
sets, you can do each three or five times signs of your practice. If you have these
continuously. At any other time, during the signs, it means your practice is going well.
day, even in a car, train, or plane, you can Therefore, practice until you develop trust.
recite mantras or prayers if you want to Through these signs you will feel your
recite them 1 00,000 times. While you are practice is going well; you will develop
praying, even if you cannot make a clear confidence and trust in your practice. That
visualization, say the mantra or prayer is the final sign. Practice until you receive
with feeling; imagine the presence of the the signs. That is the final advice. In this
divinities; concentrate on the words you way we finish our teaching of ngondro, the
are saying. While saying the words, think preliminary practices.
only of the words in your mind. That is It is important to do the ngondro prac
good enough when you are traveling. tices as much as possible. If you persevere,
there is no doubt you will have these signs.
Si gns or result of practi ce I hope you will do this. Do this every day
As a result, signs come. If you do these on a regular basis. Otherwise, if you wait a
practices seriously, on a regular basis, if week for a day when you might have more
you concentrate your whole being-body, time, you will forget. If you do this every
speech, and mind-on them without dis day, regardless of how much time you
traction, if you are focused and serious as have, even if you only have half an hour,
if you were putting thread into the eye of you will develop familiarity. Then when
a needle, then you will have the following you find more time, a weekend, two days,
signs : or a whole week, then you can get much
better. If you wait, you will forget. The in the posture to have the thumb on the
best way is try to do it every day. Even if ring finger?
you just remember, if you do not have time KTY: The thumb should be pressed
to do it the proper way, at least remember, on the ring finger. The ring finger we call
memorize, and think. Then when you have the great point. When spirits enter into
time, you will be ready to do it well. It the body, they enter from the ring finger.
doesn 't work very well if you keep wait Some people are possessed by spirits. If
ing to find the time. Do it, and it will be you are possessed by spirits and you bind
beneficial. Then for the accumulation of this finger very strongly, they can't go out.
the prayers and mantras, you can do them They will speak. When you release it, they
whenever you have time, whenever you immediately go out. Anyway, we press the
feel it. It is important to do the recitation point at the base of each ring finger.
and mantras . Are there any questions?
I will read the transmission of the ngon
Q : When we are traveling on an air dro now.
plane and doing the prayers, do we have to
do them out loud? This is the text we just went through.
KTY: No, you can say them quietly. Now, I am going to read Tapihritsa 's long
If you don 't feel comfortable with that, prayer. This prayer was composed by
you can just think. This is good way of Nangzher Lopo, Tapihritsa's disciple and
thinking. the first priest of the Zhang Zhung king.
When he saw Tapihritsa in this form, he
Q: I meditate in a chair. sang this prayer from his devotion. It is
KTY: For meditation posture? There good to recite this prayer at the end of
are specific ones to support your medita ngondro each day. I think we have finished
tion, to help you succeed. If the posture the transmission. We are also out of time.
disturbs the meditation, it is not good. Sit If there are more questions we will have
in whatever way makes you feel comfort more time this afternoon.
able and helps your concentration.
[Dedication.]
Q: For the hand mudra, is it preferable
[Guru yoga, refuge, and bodhicitta the first days of the teaching. The ten virtu
prayers. ] ous actions are the opposite. For example,
the opposite of taking life is helping anoth
We have finished the text, so I think if you er if they are sick by giving medicine or by
have any questions regarding the teach nursing them back to health. Any means
ings, please ask them now. If there are no of helping people to be cured from their
questions, then I will make some general sickness is a virtuous action, because sick
comments. ness can take their life. These actions are
called the virtuous actions of healing. They
Q : I have a question that came while are the opposite of taking life. Instead of
meditating today. I ' m not sure how to taking life, we try to give life or preserve
ask this. I am wondering if there are any life. Tibetan medicine is part of this virtu
other texts with regard to the purification ous action. Traditionally, in early times
process of admitting your misdeeds? You people practiced medicine as a part of their
gave us a set of nine areas of behavior spiritual practice. It was not part of their
involving the body, speech, and mind. I profession. Traditionally, the doctors who
was thinking about all of them in general gave medicine didn't take money; if some
but particularly about the body and speech. contribution were made, that was welcome.
If I were trying to teach this to my teenage But there was no price for medicine or for
son or daughter, I don't feel I have enough a doctor to visit patients. If some patients
information yet. Where would I find that contributed, doctors would use it to buy
information? more medicine. That is the tradition; later
KTY: More specific information for on, being a doctor become more of a pro
purification? fession. Before judging whether or not it
Q: Specifically, what is virtue and what is virtuous action now, we have to check
is non-virtue? whether it is part of a spiritual practice or
not. If you take the action of the first vir
The ten virtuous acti ons tue, helping those that are sick, that is very
KTY: In a very general sense, there are the good. This is the first virtuous action.
ten virtuous actions and the ten non-virtu The second non-virtuous action is steal
ous; they are very common. We described ing something that is not given to us. The
and listed the ten non-virtuous actions in opposite is called non-attachment. We steal
73
when we desire something. Not stealing is action and the first of mind is envy. Its
the second virtuous action. opposite is divine mind, Iha sem, divine
The third non-virtuous action is sexual intention. It is thinking good thoughts for
misconduct. The opposite is not doing and about all beings whether you know
these kinds of things; that is virtuous them or not and whether you like them or
action. not. It is thinking and wishing good things
The fourth non-virtuous action is harsh for all beings. Avoid envy.
words from speech. This kind of speech The ninth non-virtuous action and the
is not good; it can hurt people very badly second of mind is badly intended mind.
and produce misery. The opposite is to use It is hoping for the destruction of others
gentle words. People can be in harmony on the basis of anger, a form of anger.
and be happy by using gentle words. There We hold onto this anger for a long time,
is no cost to using gentle speech and a lot wanting bad things to happen to others.
of benefit. The opposite is practicing loving kindness
The fifth non-virtuous action and the toward other beings .
second of speech is gossip. This generally The tenth non-virtuous action and the
refers to chatting in a meaningless way. In third of mind is having the wrong view,
particular, it refers to speech that is related lok ta. This can be quite difficult to under
with non-virtuous actions like taking a life stand, because we usually think our view is
or fighting even if we are not fighting, and right, but we can be wrong. We are holding
talk that is meaningless and without result. a view that is the opposite of the truth, for
The opposite of this is peaceful speech, example, believing there are no karmic
keeping your mind at peace. If you don't causes. All of us naturally have the wrong
pray, at least keep quiet. If possible, recite view. The ignorance of all beings itself is
mantras, but if not, instead of talking about the wrong view. Our self-grasping is the
what brings negative emotions then remain wrong view. There is no independent self,
peaceful and keep silent. but people grasp all existence as inher
The sixth non-virtuous action is telling ently existing. This is basic ignorance. We
lies and untruths. The opposite is telling naturally have this wrong view. Having
the truth. the wrong view can be part of a religion, a
The seventh non-virtuous action, and school, or a sect; it can also happen without
the fourth of speech, is slanderous speech. being involved in any religious doctrine.
You go to two best friends and say, "Oh Just having a strong philosophical point of
this person is saying such and such about view, "Oh, this is it ! " can be wrong view.
you." Your speech turns one friend against We intentionally think this; we say and
another. The opposite of this is saying think this. This is wrong view that is not
words that are harmonious. Sometimes caused by basic ignorance; it is caused by
without meaning to, we say things that can having a strong philosophical viewpoint.
cause confusion socially between friends. This is co-emergent ignorance. We have
We must try to control this kind of speech some idea, some philosophy, "Because of
by using words of harmony. These are the that, this exists ." It doesn 't independently
four non-virtuous actions of speech. exist. When we have this kind of idea,
Then there are the three non-virtuous we think of it as our own discovery with
actions of mind. The eighth non-virtuous our own intention. This kind of thinking
is wrong. It is like saying, "There is no feel, "Oh, this is so gruesome ! " It is the
karmic cause and effect." With our back same with our body. When our body is
ground as practitioners, according to this wrapped in smooth skin, it is nice. When
tradition and practice, it is wrong view. the skin is off, we don't like this flesh, and
The opposite of this is truth. Truth is not we feel uncomfortable about it. Liking and
just saying true words, but it refers to the disliking are j ust the reactions of our own
absolute truth: the reality of existence, the mind of appearance. Our body is the same
truth of karmic cause and effect, and the whether we are in our skin or not.
truth of non-inherent existence. The second thing to understand and
These are the ten virtuous and ten non realize is that this material body is just the
virtuous actions in general. Specifically, manifestation of our own mind. It does not
there are many more. The main thing is inherently exist. It is a manifestation of
that any action coming from the negative our impure mind; it is a vision of impure
emotions or five poisons leads to non-vir mind. This vision is caused by ignorance.
tuous actions . If we think this way, then we Because we are ignorant with a dualistic
will slowly develop virtue. mind, we make judgments about what is
good or bad. They all arise as the vision of
Q: Speaking of wrong view, I have a impure mind. The chod practice helps us
question and confession about the chod cut the ego of self-grasping and allows our
practice. As I am becoming more familiar impure mind to dissolve, to become pure.
with the practice, these feelings of aver We take this body, this polluted, low qual
sion arise to the images : barbaric, grue ity, material body, and make it an offering.
some, and bloody. I assume the aversion We don't offer it as it is, rather we visual
that I am feeling is about attachment to the ize it and divide it into the pure part, the
body. Do you have advice on how to deal liquid part, and the substance part. The
with those feelings of aversion? pure part is nice and a pleasurable offering
KTY: Dislike about what? to the higher guests. The liquid part is like
Q : The image of chopping the body, of nectar which we offer to the guardians.
human sacrifice. Does that resolve as you The substance part is normal flesh; this is
practice? what the spirits and other beings like so we
KTY: For this we have to understand give it to them. We offer it without attach
the background of chod practice. If you ment. We do not offer blood to the higher
don ' t understand, if you don 't have the guests. Doing it this way, there is not so
basic practices, if you suddenly hear about much wrong. Is it okay?
cutting up a body, then it sounds quite Q : I ' ll keep practicing.
strange. The first thing to understand is KTY: We have to think about this at
that cutting the body shows that it is mate a high level. Our body is not only this
rial; it is composed of flesh, bones, and vision; our body itself is full of divinities,
blood. Just visualizing blood is a different lights, and nectars . That is why there is the
way of thinking. When our face is normal possibility to dissolve this body into light.
and healthy, everyone likes it and wants Right now we perceive it with our vision,
to keep it that way. But if our face is cut which is completely polluted by ignorance,
up, if we ' ve had an accident and our face negative emotions, and thoughts . When we
is bloody and bruised, we immediately have greater realization, we will see our
bodies as pure; we will see all sentient forced to come back to samsara if he or she
beings as divine, as Kuntu Zangpo. does not wish to return?
KTY: Forget about relics. After a great
Q: I ' d like to ask a question about practitioner dies, there can be relics from
counting in practice. I do the visualization their bodies; these are a sign of their prac
once, but do the one hundred syllable man tice. Even during their lifetimes, great
tra 1 08 times; how do I count that? masters can have relics on their teeth and
KTY: First, try to generate the visualiza different parts of their bodies. We don' t
tions with the divinities. Focus and spend always trust having relics; i t is not nec
time on this; do not recite at this time. In essary to be a great practitioner to have
the beginning you can't do the visualiza a relic. Some people have special signs
tion and the mantra together. Then after even if they are not great practitioners.
some time, you can recite the mantra. If Sometimes there is confusion. If someone
you lose the visualization, just feel the is a great practitioner, and if he has a relic,
presence of the deities and keep recit then it is definitely a good sign. But it
ing the mantra that way. Gradually you doesn't always mean that he will not rein
can do both together without losing the carnate. It doesn 't mean that. Not being
visualization. reincarnated in samsara depends on a high
Q: I did 1 08 mantras; I am working degree of realization to stop the grasping
toward 1 00,000 recitations of the mantra. of ego, the main cause of suffering in sam
Do I need to generate the visualizations sara. Having a relic can even happen to the
1 00,000 times too? lower practitioner. It doesn't necessarily
KTY: No, no, no. Do not do it that have to happen to one who can control his
way. Generate the visualization and keep rebirth.
it, hold it as long as possible while you
are counting the mantras . If you lose the Q : A great many of my misdeeds are
visualization, just feel the presence of the misdeeds of failure to take good action,
deities and keep reciting the mantras. avoiding conflict. The teaching speaks to
healing these wrong actions. Can you give
Q : I want to do 1 00,000 mandala offer some guidance on confessing them and
ings. Does that mean I do 1 00,000 visual releasing these misdeeds?
izations or 1 00,000 mantras? KTY: Practice. Our practice is for the
KTY: Mantras. Try to do the visualiza purpose of releasing misdeeds; our whole
tions, even if you cannot do them well. practice is for this. If you want to specifi
Don 't think, "Oh, I can't recite if I cannot cally purify something, then you have to
do the visualization." Just keep reciting the do confession practice for that purpose.
mantras, and little by little this will help Among the nine stages, there is confession
your visualization. Your visualization will practice and the purification mantra. Then
follow after the words . we can purify and release it. I think the
questions are finished now, and we have
N ow I will answer these written finished the ngondro .
questions :
T he three excellences
Q : After cremation, if there is a relic, Normally when we do any kind of prac
does that mean that the person is not tice, there are the three excellences, the
three supreme, superior things. The first is As the teaching says, practice on a
supreme bodhicitta, generating a supreme regular basis. Don't wait until spare or
enlightened mind as a preliminary practice. leisure time appears. The purpose of all
With any kind of practice we do, even if it the things we have nowadays like comput
is reciting a single mantra, we recite with ers and cell phones has been to make it an
the intention to attain enlightenment to easier, faster world, to have more time so
guide all other beings. This is the first step. we can be more relaxed. But the opposite
The second step is that when doing the has been the result. In earlier times we
actual practice, we have to be aware of the were more relaxed. Waiting will not make
natural state. For those of you who haven't more time. We have to combine practice
received the teachings on the natural state, in our daily life; whatever time we get we
you can do this in the future. This is the use. Yongdzin Rinpoche always advises
most important and is the main practice of us in that way. I would also suggest that
dzogchen. We integrate with this state. In you practice in that way. Don't wait for
conclusion, for the third step, we always the weekend or a holiday. When you have
do the excellence of dedication. It is very weekends and holidays to practice that is
important to dedicate the merit for the ben good, but it is not a good idea to wait. It
efit of all other sentient beings . Then all was a nice time here at Serenity Ridge, and
our actions are multiplied and increased. It I am happy I could share something with
is the seal of our practice; ngo wai je tap, you. Thank you for listening to me, for
the seal of practice. Thereby everything is your patience. The weather has been very
sealed and can't be lost. Keep these three nice, and that is all .
excellences in mind and practice in this
way. [Students offer kata, and dedication] .
Appendix
79
THE TEN VIRTUOUS ACTIONS - De wa chu (dge ba bchu)
Body
Abandoning the act of killing - Sog cho pong ba (srog gcod spong ba)
Abandoning the act of stealing - Ma j yin par len pa pong ba (ma byin par !en pa
spong ba)
Abandoning the act of indulging in sexual misconduct - Lok yem pong ba (log gyem
spong ba)
Speech
Abandoning the act of telling a lie - Dzun pong ba (dzun spong ba)
Abandoning the act of slandering - Dra ma pong ba (phya ma spong ba)
Abandoning the act of using harsh words - Tsig tsub pong ba (tshig rtsub spong ba)
Abandoning the act of indulging in idle gossip - Ngag khyal pong ba (ngag 'khyal
spong ba)
Mind
Abandoning the act of being covetous - Rab sem pong ba (brnab sems spong ba)
Abandoning the act of harming others - No sem pong ba (gnod sems spong ba)
Abandoning upholding wrong views or philosophies - Lok ta pong ba (log !ta spong ba)
Reflection on the freedom to p ractice the dharma or eight leisu res
The eight states that lack that opportunity
Born as a hell being,

Born in the preta (hungry ghost) realm.
Born as an animal.
Born a barbarian.
Born as a long-lived god.
Born having wrong views.
Born in a period devoid of buddhas.
Born deaf and mute.
The ten endowments
The five endowments found within oneself, (the five individual advantages)
To be born a human being.

To be born in a central country.
To be born with all one 's faculties.
To be engaged in a proper vocation (without a conflicting lifestyle)
To have faith in the dharma.
The five endowments resting with others (the five circumstantial advantages)
A buddha has appeared.

The buddha has taught the dharma.
The teachings still exist.
And they are practiced.
There are those who are kindhearted towards others.
THE TEN BASIC PRECEPTS
There are ten basic precepts: three of body, four of speech, and three of mind. They
involve not only what to avoid, but what virtues to cultivate.
The three p recepts of body:
One should not kill; rather one should protect the lives of beings.
One should not steal or take what is not freely given, rather one s hould practice
generosity.
One should not commit sexual misconduct or cause others to break their vows. One
should keep one's vows and respect the vows of others.
The four precepts of speec h :
One should not lie; rather one should speak the truth.
One should not divide others or sow discord; rather one should speak in a way to
reconcile or bring people together.
One should not speak harshly; rather one should speak gently and kindly.
One should not engage in gossip or idle chatter; rather one should speak in a useful way
or say prayers.
The three p recepts of min d :
One should not covet the possessions or accomplishments of others; rather one should
learn to be generous.
One should not wish harm to others or bear resentment; rather one should cultivate the
desire to help others.
One should not hold wrong views (such as thinking one's actions will have no result) ;
rather one should practice the dharma, establishing yourself in a true and authentic
view.

The Ngondro - With K. T. Yungdrung

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The Ngondro - With K. T. Yungdrung

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The First Experiential Transmission from the chag Tri

LIGMI CHA INSTITUTE

Marcy Vaughn, Editor

2005 Llgmincha Institute, all rights reserved. No portion of this transcript

Ligmincha Institute Ligmincha Institute Bookstore

Opening Session November 20, 2003

Afternoon Session November 20, 2003

no choice. We have no power. We cannot practice something meaningful, that is our

Morning Session November 21, 2003

Afternoon Session November 21, 2003

to attain enlightenment in order to guide called practical bodhicitta. As a result of

suffering, instead of holding on to how in two ways. In general, when we do guru

Morning Session November 22, 2003

Afternoon Session November 22, 2003

[Guru yoga, refuge, and bodhicitta offering prostrations, circumambulation,

KTY: OM A DA DA DE DE CHO CHO fingers, we say the dissolution mantra.

Morning Session November 23, 2003

our concentration becomes stronger, we We have to train the mind to be as pure as

ing to focus and establish concentration hesitation or doubt. It is important that we

Afternoon Session November 23, 2003

Abandoning the act of slandering - Dra ma pong ba (phya ma spong ba)

Born as a hell being,

The ten endowments

To be born a human being.

A buddha has appeared.

The three p recepts of body:

The four precepts of speec h :

The three p recepts of min d :

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