Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Working through the manuscript of his own life story, Khensur Rinpoche gives in this 61-minute session an intimate account of Tibetan monastic exile. He explains why young children could not flee Tibet’s mountain passes, how Chinese authorities permitted only a token number of monks to remain — a facade maintained for foreign tourists — and the practical crisis of feeding and housing new arrivals after the border reopened in 1982, including the costs, illness, and Australian sponsorship programs Rinpoche sought to address the shortfall. He then narrates his own path: receiving instruction from two teachers to undertake a Vajrayoginī retreat and completing three years of solitary practice by 1981. The session closes with Rinpoche clarifying Guru Yoga visualization — Vajrasattva at the guru’s heart, the hundred-syllable mantra, and the structure of mandala offerings.
File metadata (for organising)
File: 62 RS 1991 10 21.mp3
UUID: 6dd034e9-a253-490d-ae28-b6fe87607707
Teacher: Khensur Rinpoche
Collection: Rinpoche's Story (Khensur Rinpoche)
Date: 1991-10-21
Recorded at: Buddha House Adelaide
Duration: 61.6 minutes
Words: ~6,294
Wednesday, the twenty first of October nineteen ninety two. Continued talks with Rinpoche. Take five. Side a. It’s probably too late.
Less. Probably maybe hundred eighty or roundabout two hundred. Hundred and eighty to two hundred monks? This old monk. What was this?
About seventy. There’s around he said around seventy monks left from Buxa. When they left from Buxa, there are two hundred two hundred ninety ninety around. When they arrive when they move to South India Mhmm. They were two hundred ninety three monks.
Uh-huh. And probably, we said, we might we left a hundred eighty or two hundred? Oh, not seventy. No. No.
But a hundred and eighty returned to left. Alright. Now Jim’s question about the age of monks. Here, the new monks from Tibet were around fifteen years old, and very young children can’t come. Jen wonders about that because traditionally, you did have younger children coming in as monks.
She wonders why was that. Is that true, or has she misunderstood that? And if it is true, why is it that only fifteen year old Around it says around fifteen years old. Yeah. I mean, they can’t escape, basically, basically, small children, young children.
From Tibet? From Tibet. They were all the monks arrival. Saying because the young children, why they couldn’t come? Because they have to travel long distance.
Mhmm. And also, have to escape to Tibet, to India. Mhmm. And sometimes you have to climb many mountains and rocks. Right.
And it’s very difficult for young children. Mhmm. Therefore, a little bit yeah. So so in fact, when people the the immigrants, the refugees into India Yeah. They didn’t have very many young children at all No.
Until women started to give birth. Yeah. That’s right. Yeah. Yeah.
I see. Okay. They won’t get Chinese passport or to Yeah. You know, and have to escape. Mhmm.
And and night, they always have to escape at night. Yes. And this room which you’re talking with rival from. Mhmm. Yeah.
Mhmm. Men and girls. So they’re both the same. Young women and young girls, they would be covered by the same thing. Right?
Can’t they cannot have many months because of Chinese control. Mhmm. They have to try to so, like, numbers certain number. Not allowed to more than that number. Okay.
And there’s there’s I mean, quite well known, you know. Yes. Why do the Chinese allow just a certain number if if they have the policy that is anti against religion? Do they just I mean, there’s a policy also. Why do they ban monks altogether?
No. No. They’re they’re trying to not abandon because they they want to face for world, you know. Uh-huh. This is just for sure how many they allow to mark.
It’s for sure, not really. They’re willing to let go and do mark. They’re the only ones to show for world, to face. Because, you know, the if when the tourists go into Tibet, then they say, oh, they are monks, you know. Mhmm.
And they so, like, try to Yeah. Does Rinpoche have any idea how many monks? Is it Tibet? How many monks down there? They might be in Tibet.
No. We don’t know. Top of page twenty one. It’s good. It’s a tejo.
Tejo. Tejo comes in. This is a tejo around the area of tejo. Right. And the most monks arrival in the area is most monks from Kham.
And they’re the most near Terre The Rinpoche has most Yeah. Links. Khamsin. Yeah. Is that the correct pronoun way to spell it?
H r e t T r e h o l? Yeah. Something like that. I just checked. So it’s reaching somewhere.
Okay. Good. My district house in Surrey has around three hundred new monks. It’s now more than that. I thought we got that last week.
Is it more than that? Yeah. It’s Around about four four hundred fifty. Can you change? Four fifty.
Yeah. Good. Okay. That’s the most in the entire monastery. I didn’t want to know how many in the other camps, and they have hundreds and sixty, seventy, or some of them have I think round about that.
Hundred ten, hundred fifteen. Uh-huh. Right. Okay. Not always like that.
Not all the nuns and monks. So this was a special case? No. It’s real. Some of some of the some of some of the monks, some of the nuns, they do.
Mean, that’s not all. No. Alright. But it is similar with some of them. Yeah.
Yeah. Yeah. Okay. And there are no nunneries in South India? Yes.
They do. There are? Yeah. There are nunneries in South India. As as Not in Sera.
Not in Sera? Devil and Gunden area. I wish she’s in. Right. I think Sera is near there in the.
Going for the one. Okay. Right. One in the moon good. This is the devil and the animals near there.
And, also, we probably we’re thinking the other one in near Sera Mhmm. Probably will be. Oh, right. Right. Right.
They were on nunnery near Sera Monastery. Uh-huh. Also, not only one. They are two and quite big, quite large. Right.
Right. So what about this thing about food? Food is is getting better in the server. Right. But it’s not bad as in the previous.
Okay. Good. Yeah. What’s the implement? It’s a tool.
Two, I think. Yeah. Yeah. And probably implement what the collection all the collections. Collection, everything in this include everything is all the precious stuff in Tibet, which is gold and silver and jewelries.
Wow. Things like that, they implement the taken note down in south in in China. Mhmm. And cops, which I’m not sure one is probably because they have they have huge number of military probably needs for them. And they’re not only that, which I heard, but he not see it, but he not sure whether that’s true, but he heard because of due to Chinese and Russia.
And and Russia long term. And Russia was asking to want to beg for that for the money or other. Mhmm. And therefore and China collected many crops and everything and to you know? It’s the crops?
Yeah. Yeah. What sort of tools were used by the Tibetans for the cultivation? Tools. You know, do they use sickles?
What a plough of what plough of some kind? You know? Tool. Tools. Yeah.
I mean, elastic. It means means not tool as to what we work. Mhmm. It’s tool is or the precious or the statue Uh-huh. Those sort of thing.
If they That was what was meant. Statue, Statue, they crush, you know, if it’s a man statue made by, and they Right. Try to destroy. And if they have gold and some jewelry, they take that to That little bit about what the Chinese will do, that will go back into an earlier chapter in talking about the Chinese takeover. Yeah.
First, when they arrived in Buxa, it was great. They Indian, they give aid. They call aid, is it? Aid. Yeah.
Yeah. Yeah. The food and everything. Mhmm. The cold good.
And getting longer and further and further is even worse and worse, and sometimes they get very old food Mhmm. Which is I remember him saying it somewhere in the book already. Yeah. And sometimes it’s rocky, and sometimes you can see it warm in it. Mhmm.
And those are the things. And many people actually get sick by these things. Right. Yeah. Think that’s covered somewhere.
Maybe it’s in the section I’ve got to get back from January. We haven’t discussed it yet, have we? I’m not sure. You don’t remember? Yeah.
I can remember. No. I don’t think so. Oh, that’s the. They moved down south from Buxa, and they won’t give food.
They give money. Therefore, they can buy the fresh food, Right. And it makes it much, much convenient for them. Where where do they buy the fresh food? For India.
In India. Where do they get it from? Oh, near the where they settled down. Oh, so they settled down. Oh, Indian town.
Kushalanga. Kushalanga. Right. And and not only that, and they try to hard work hard for farm and and crops growing quite well. Mhmm.
Mhmm. At also, that time, not many dead monks, only the Buxa people, Buxa monks Mhmm. When they moved down south. And they’re getting crops very well, and they’re getting very well crops. And I’ve got a feeling feeling some of this this is going to help a bit later on.
The I think the the section after this, which Jen took back to tidy up, has a bit about that, planting crops and so on. Around nineteen eighty two, the Chinese were open border, and then people can travel into Tibet and out to Tibet, and sometimes they can escape. So and And then since then, then so many new arrival from Tibet. When they arrived in the monastery and they were same when they came from Tibet, those new monks, they were very they were very they had very difficult Mhmm. Undertaking because when they come, they don’t have anything for work in their family in Tibet.
Mhmm. They have to when they travel from Tibet to India, they have to buy you know, bark bark. Bark. No. No.
Bagging. Bag. Yeah. Right. They don’t have food, and Uh-huh.
And they are surviving they arrive in India. And when they come in India, in India, they have older monks. And older monks look after for them because they know some of their family and some of their their area. This would be not only in but in the other monasteries too. Other monasteries too.
Yeah. Yeah. Yeah. Right. I think we just put and quite similar.
Right. Right. I think I like Two arrivals. When there are many new arrivals, then it’s a bit hard for older monks because they don’t norm in the previous days, they survived on their small property. Their crops growing well, and they eat according to that land.
Right. And then many new lives, and it makes it harder and harder. They can’t share enough. They can’t and they they are not enough to share. From the crops that they plant Yeah.
Near Sera. Yeah. That’s right. Yeah. And then Rinpoche became an abbot, and he he have to see his holiness.
And he explained his holiness. Now there are we have many new arrivals from Tibet, and it’s very difficult to provide food and also shoulders, shelters, and food. Right. And he’s only agreed with him. Yeah.
This is really true, and we have to do something. And his his holiness started giving thirty dollar thirty rupee first new arrival of Tibet. And then after nineteen round about nineteen eighty four or five, then he also And then later and we have Tibetan exile government. We have also section of religious what do you call it? Department or what do you call Religious section, which is what do you call it?
Not parliament. I don’t I can’t think. Anyhow, it’s a Yeah. A religious organization. Mhmm.
And they provided thirty rupees for each new arrival. Right. And his holiness provide twenty rupees for each new arrival. Mhmm. And he told them they they’re receiving fifty rupees Right.
From Tibetan exile government. And the law has. Okay. And this, they will receive this, they will receive for money. Right.
When they arrive in monastery, it’s a really huge cost when they become monk. We have to provide all the shelters and food and all the clothes or, you know, and even all the pots. Not pots. All the plants, mocks, things like monks. Oh, yeah.
Yeah. Yeah. Yeah. First, probably around cost six hundred rupees because India’s Mhmm. All the things are very becoming very expensive nowadays.
When they enrolled food in public Mhmm. In public kitchen, and they have to pay for hundred roundabout, hundred ten or twenty rupees Mhmm. For each month. Right. That’s only for food.
And they who do they pay the money to? They they have to pay for public kitchen. Public kitchen? Yes. In Sera Je, they have Sera Je monastery Sera Je kitchen.
Mhmm. They cook it every all the months together. Right. And you have to pay for monthly. Who takes the money?
Who don’t? Organization to providing that food. Right. I see. Mhmm.
And what We also very difficult because they it’s they travel long distance and have a totally different attitude. And when they arrive in India, they get a lot sick. Also, do you call it? Smallpox and fever. Smallpox.
Is it? You get itchy, what they call? Or just heat rash? Yeah. Rash and all all kind of and fever and temperature is totally different, you know, hot and I remember this being mentioned later on in the bit that Jen’s got to tie in.
Anyhow, and it’s not which I’m going to explain. And when they get sick, they have to approach the doctor. And it costs when we see doctors, it costs more than thirty, forty Indian rupees for one time. And only not that one time, and they have to see maybe a few times. Otherwise, they won’t queue for their sickness.
Where is the doctor? Kushan Lange, which is an Indian doctor or some of the like Tibetan doctor. Yeah. And where where is doctor? Near is there a monastery?
Not in the monastery. Not in the monastery. But we have only dispensary That’s right. For yeah. No.
Described later on. I remember that. Yeah. Right there in the end. She came here, and he’s tried to request for sponsorship for money.
Mhmm. He’s he’s not only for Buddha house, and he went to many other states Mhmm. In Australia. And he when he after teaching, he asking for people who maybe they can be responsible amongst those who and we, as so, like, organized ten dollars per month. And and Rumice Fund has quite a lot of sponsorship, and they’re so out of their equanimity.
It’s very great, you know, over there. And therefore, it’s a bit better for who found a sponsor, who got a sponsor, then they don’t have that much difficulty because they got enough for to read. Right. Good. Good.
And for you have any they don’t have all the months, they don’t have any income, so, like, to bring money, and they can’t do a lot of business. And who is sometimes Tibetans and some Westerners, and they tried they saw, like, offering for monks. Puja, they sponsor Puja, and sometimes they give ten rupees or sometimes five rupees, sometimes twenty rupees. This only they can keep there. And, yeah, they don’t have yeah.
That’s all. Right. Sure. Once say, if people wants to donate or sponsor, and that’d be really wonderful. And, also, it keeps the pres preserved in Tibetan culture.
And if they give it to Tibetan culture, it probably will be a benefit for some sentient beings. Yeah. We can probably put an address or something like that in the appendix at the end of the book. Yeah. Mhmm.
It’s really located in the south India. The lower tantric one. Yeah. Relocated in the south India. Yeah.
Right. Not Dalhousie at all. Yeah. At This relocate in a You mean you got They first relocate in Dalhousie. Now they’re relocated different, separate.
One in the South India, one in I think North East India. Where apart where where in South Ind? Oh, you mean lower country is near Sera, probably one out by car. What’s it? Where is it?
Near Sera. Yeah. What’s the what’s the name of the place? Honsu. Mhmm.
And the other place in the north? Other place in the north. What’s that? Somewhere, Bomdila. Bro, did do Bomdila?
And what’s your What part of the north is that in? I have no idea. Oh, well. Rimek Monastery, which is Oh, what monastery? All the sects involved.
What name did you say? Rimek. How do you spell that? R I g Mhmm. M e.
Monastery. Yeah. And and the It’s because all the other sects is involved as well. I see. Geluk, Sakya, and Kagyu.
Sorry. That’s not involved. Sakya and the Geluk monastery. Mhmm. Not other things.
Yeah. So So should we use that? No. We shouldn’t use. Yeah.
Right. Okay. The name of the monastery is Chokor Gun. How would you how would you spell that? C h o Yeah.
K o r. Gompa. Gompa. Yeah. Gompa.
Yeah. Gompa. Right. You don’t know where that is. Oh, then that’s why that’s the one that’s in Switzerland.
Right. German cancer. Which actually are are select by his holiness or request by his holiness. Right. And other two attendant, which is a Jumekins room, which is attendant.
Mhmm. And they are not asking by Right. It’s just his attendant. Right. And then spelling it again.
Name is Nortchunze. Denzen Pozo. Oh, what’s her name? D n z I n. Denzin.
Punze, p h u n t s o k. K. I think yeah. Right. And, Lodu.
Yeah. L o d Lodu, d u r. Lodu Rombuche. Right. Okay.
It’s a Rombuche. Good. It’s Rinpoche. Yeah. Yeah.
Yeah. And then Rinpoche not sure other two Satya. Rinpoche not sure whether the his holiness or Right. Religious Right. Section selected.
Good. And their names? Rumichita. Right. Does that mean?
Okay. And the Switzerland K. We’ve got that. He gave me there. We’ve got that.
Name of the monastery. Twenty four. Last page so far. K o n. You said r I I k o n.
Which is a town which I think somewhere there. Yeah. Near recon. Yeah. Right.
Is that the right term? And what does that stand for? Yeah. Very look discipline. It’s a time to college, and Sera is a little bit different.
Mhmm. Where the is normally in a for example, in Sera, Abbott have to do all the education and sort of, discipline and all the programs. And they have to look at and in a Tantric College, don’t have to look. But they have to do those. Right.
They to responsibility. And so what does the word mean? Sorry? There’s a title name. A title?
Yeah. So like Yeah. Yeah. Just name. There’s no similar word in English?
I don’t think so. So like second most ever or Right. And when when Rinpoche was Rinpoche joking? No. There there only is there another interpreter.
We have chanting. Mhmm. Chanter. When they start chanting, we call it. That’s another meaning for the word.
Yeah. But that’s probably different. Right. I see. And so so awful.
Ceremonial education. So that wording is correct. Yeah. Alright. Sorry?
Have to have to do three years for Lamam then. He that’s he holds the position for three years. Right. Is So there’s no extraordinary Yeah. Lama Omze has more responsibility within that monastery, all the education and what the programs have been done.
He got much responsibility both ways, in circle and spiritually. But in Atlantic College, to only give Dharma in the teaching itself. But his visit has been postponed. No. He’s not coming.
Oh. Right. He’s not necessary. No. Wednesday the fourth of November nineteen ninety two, continued talks with Rinpoche.
Five, rather, with Rinpoche. Tathag Dorje Chang was giving advice to Rinpoche Shudhu, Vajrayoginī initiation while he was receiving receive initiation Vajrayoginī initiation from him. Right. And he he give advice he should do retreat long long retreat. Then sent then he they split into into India.
Yeah. And in India, Rumika was already with the deputy chieftain, and Rumichi explained in the previous. Rumichi told me, you should do Vajrayoginī and what what what what do Rumichi have any suggest or any opinion? And he said, said, oh, yeah. You should do if he said that, you should do Vajrayoginī Inche Vajrayoginī retreat.
Right. That’s in India. So the first one was was with Tathag Dorje Chang. Yeah. He he Rumichi received initiation from Vajrayoginī.
Yes. And then he told he should do a long retreat for Vajrayoginī. Mhmm. Then they had to plead. That was in Tibet.
That was interrupted by That was in Tibet. That was prevented by having to flee, the Chinese. Yeah. Then after that, and then they had to flee to India. Had he begun that retreat at all in No.
No. No. No. No. So they had flee because he was getting ready to do it, and they had to flee to India.
Is that right? No. He just they told him it’s not ready. It’s ready if you want to. Yes.
Yeah. Right. And then he they fled into India. Interruption which interrupted the I suppose. Yeah.
Yeah. Yeah. And so then Then he went all in with the deputy chairman. How do you pronounce that name? And what should I do?
And he said, oh, you should do that. Yeah. What do you think? Good. And when he saw the.
Yeah. What part of India was that in? Was that a boxer or He was visiting the Sera Monastery, and he was answering that question. Right. All good.
Right. Yeah. This is page one of the section on the three year battle at Yogini retreat. So Finish Vajrayoginī retreat end of the nineteen eighty one. Mhmm.
That means he was doing nineteen eighty one, nineteen eighty, ninety, seventy nine, he’s doing retreat. Mhmm. Stop teaching. Mhmm. And nineteen seventy eight, he was doing teaching and as well as doing preliminary practice.
Right. Yeah. So it would have been that in nineteen seventy eight, he asked I’m sorry. It would have been in nineteen seventy seven, he asked permission to leave, and that that permission would have been given permission of He asked permission to leave the work of the monastery. That’s how it’s said here.
Yeah. Probably. Yeah. That’s in nineteen seventy seven. And then nineteen seventy eight, he was given permission.
Yeah. And so at the end of seventy seven that’s not really a discrepancy. It depends on how you read. Yeah. That is just not quite well expressed.
Alright. Good. Myself and other beings to to to their suffering, and they have two temporary and ultimate. And temporary is just all the afflictive emotions to get rid and ultimate achievement or. Did you say emotion?
Did you say affective? Emotion. Afflective. Affective. Afflective.
Yeah. Right. Right. Okay. So this one is a translation thing that said realization ground.
Yeah. What what is a better way of expressing that? Is within mental knowledge or of our conscious our mental. Same thing. All the goodness or knowledge of our our mental mind.
Right. Is that cool? And that means all the Many knowledge is on the working hard and as a which is the bodhicitta and realization of emptiness. Wisdom of wisdom realization of emptiness and and the five paths and ten grounds. Yeah.
Which may be described later on, I hope. Five paths and ten grounds. Grounds. Grounds. So the ground, the idea of ground means what?
Ground means the change. Referred to as heart. Knowledge. Knowledge of your mind. Right.
Or how to say it? Knowledge? Yeah. Yeah. Same thing you need.
Ordinary knowledge is Spiritual knowledge. Spiritual knowledge. Yeah. Those knowledge we Rinpoche describes all the And Rinpoche indicates the heart. Oh, this means the mind mind.
The mind. Yeah. So in terms Knowledge of your mind. Yeah. Mind knowledge of the mind and to get thought as related to the heart.
No. No. This we heart and mind is no different. Right. So Yeah.
But he related it. So alright. So when you said mind, you’re referring to that. Yeah. We just same thing there.
I understand. It’s good. Right. That’s right. So it is those five grounds, and he says some other people do know him.
And when Jen wonders, what are the other four? Other four in Rumicha’s primary book. Oh, right. Yeah. Right.
Okay. If if if the other four are are given It’s actually non preliminary. It’s the book. Right. And if you find out that The other four.
Yeah. Alright. Okay. Page two. We’ve already checked that date, haven’t we?
Nineteen seventy eight, so we don’t have to worry. I mean, what sort of preliminary work was it going on? I mean, they do all together. Yes. Each day, Rumichin does all those preliminary practice.
Right. Together. As Ragi, you have to do each day all five preliminary together. Right. They have to divide whatever.
Mhmm. And yeah. As well as the actual retreat. Yeah. The actual retreat itself, is that taken up in quiet meditation or in reading reading text?
Oh, meditation. Both they they actually take both meditation. Mhmm. That’s right. And reading A recitation and meditation.
Does all these five primary everyday even if it’s not retreat. That’s all. Yeah. Right. Okay.
So roughly how many many already because those are the practices listed. How many hours did that take? I think you you want me to tell? Maybe. Retreat.
It’s slightly different. If you’re talking This is whole thing. It’s talk this whole section is talking about the retreat. That sounds like not retreat. What’s that?
I did it this way completing no. No. He’s Yeah. Referring to the Four session a day. So sorry?
The first? Yeah. Four session a day. Mhmm. And the first session was when we just work around starts at three thirty early in the morning until six thirty.
Then six thirty, then he’ll break, and he’ll break until I’ll break for some tea. Then half an hour, and seven seven to until ten thirty or eleven o’clock in the second session. And then have a what is she doing? Right. Start at two o’clock afternoon and until the four thirty.
No. The chair of the Monterey World. She did chair of Samādhi. Last session was start at six thirty. So his whole day runs roughly from three in the morning till ten at ten at night?
Ten at night, ten at night. That’s right. The the males as father, females as mothers. Right. It’s right.
It is right. To transform all the suffering. Transform all to yes. What would be another translation that I did? That translates translates to.
Is a word, but it’s basic. What was the? Saying? Oh, the Rinpoche. And help for us all our suffering.
Yeah. Maybe help or assistance would be a better word to use then, the word transform. So what was Rinpoche saying? What was he describing? That’s a bit more.
Yeah. It’s the same. Same we got here. Alright. Those those questions.
It’s a very good idea. People who speak very well and very Tibetan understanding. Even when Dawah was here Right. It’s very good if we have a couple section. Right.
And he can more he got more words here. And it’s a bit hard for me. Jen’s broken this into five the five things. One, two, three, four, like this. And so now we’re up to the guru’s name, the mantra yoga.
And They’re reciting Namuguru, Namuguda, Namuguda. I think it’s just Yeah. Mantra is not right. It’s mantra. Yeah.
Give it oh, it’s it’s secret. It’s secret. Sorry. It’s already there somewhere. You can Alright.
And you just recited a bit then. Yeah. Could you say it again, please? Tsongkhapa. Tsongkhapa.
Mantra. Oh, I thought you I thought you recited a bit not. And you can put. You can find that in a book. In that book that Doha I think so.
Just. But you’re saying now this is not the guru’s name mantra. Which one? In this mentioned here in this section. The the second thing Who’s named mantayoga?
Are these two separate things? No, no, no, that’s not mantua. Mantua yoga is not mantua, is it? Right. Right.
What is it then? Hang Hang on. That’s page forty eight of the of Dawah’s book. Yeah. That’s the man no mantra.
Is that the one that Rinpoche recited Yeah. When he did the Guru Yoga? Yep. So that’s on page sixty six of the book, Dawa’s book. Would it be a better heading just to say guru yoga or guru’s yoga and not to say name or mantra?
Yeah. No. You don’t need to say. It’s better just to say Guru Yoga. Guru Yoga.
Right. That makes it simpler. Mean, means Oh, different. To recite my guru’s mantra. Mhmm.
To take out name, keep in mantra. Right? But the hitting shouldn’t be guru’s yoga guru yoga. Yeah. Yeah.
Alright. Now Jin wants to know, is that Vajrasattva mantra? Or No. Just mantra. Mantra.
Right. Okay. Teacher. Yeah. By root lama.
Is root lama. Therefore, all the He’s the man who gave the original teach the teachings first. And the lama lama suturang is Mhmm. Is root lama. That is the man who originally gave him the teachings.
Is that right? Yeah. Root teacher. Right. Root teacher does not mean he teaches everything.
Root teacher means You don’t want to put this. I think what we need, you have to find out. Because further on, you think. Oh, is that right? Further on.
You have to explain all his practice, what happened me does. Not in so much detail. Yeah. But this part here looks a bit bundled up where it says, At his heart a hundred mantra. What does that mean?
That doesn’t make sense to me. At his heart, a hundred mantra. Do you Hundred hundred doji and then you know? Sliver mantra. Hundred?
Sliver? Sliver. Yeah. Sliver meaning a piece of Hundred. Sliver, as we say, a piece of wood that’s been taken.
If I cut this pencil, I cut a a sliver, a strip of wood off the pencil. Is that the what the what it means? A hundred sliver sliver mantra. That means a a mantra that is broken into a hundred little parts. That what you mean?
Yeah, a hundred words. Hundred word mantra. We call it liver. Heart. I think it should come in a minute.
Just say I don’t want to sort of like miss Mhmm. But misinformation. No. But are you saying that this is this is a mantra that has a hundred parts, a hundred words in it. It’s sort of Hundred sliver.
You don’t know a sliver? I know what sliver means. Yeah. Yes. I’m just checking the the image the imagery of that.
Yeah. Because to me, a sliver is say you got a piece of wood, and you cut a little piece off, a little slice, it’s one piece. We call that a sliver. Sliver in English. And so that no.
That makes sense to me. You have a mansion, but I’d like to do a hundred slivers, a hundred little parts. It all go together to make the mansion. Yeah. That’s true.
Right. Good. Good for me. If you check them other in the book or maybe Yeah. So you’re saying that the the the the Mandala offering is detailed in the book?
Yeah. If you want to find out how the Mandala offering, then you find out in here. Uh-huh. And Yeah. I mean, you see, can’t go on together.
No. Is there a way of describing that briefly then without going into the details? But to can we perhaps add another sentence to that to describe that test more a little more clearly without worry, you know, without worrying about the details. Yeah. This this paragraph is mixed up.
Yeah. What was Rinpoche saying? No. No. It’s just a really checking.
Mhmm. Yeah. Probably, they’re missing, but Maharum said, probably, guru yoga when you visualize the guru yoga and when doing guru yoga practice, you have to visualize as your guru or your guru feel on visualization on guru feel. Guru feel. Yeah.
Right. Then guru is heart. It’s vajradhara. And that heart that vajradhara transforms Vajrasattva, and then Vajrasattva Vajrasattva on his heart, moon disc, and surround the hundred syllable mantra. Because of the diving.
Diving a hundredth It’s in the middle of the moon. They still have a home and surround all the Vajrasattva, hundred syllable mantra, and then Nekka come through those mantra and do practice. You said there was a hole. Is it what you’re No. There was a home syllable mantra.
How would you that? H u n g. U n g. Right. And you said vajradhara first.
How would you spell that? Dara, d a r a, I think. D a r a. Alright. Okay.
I think if those names is very useful if you look at this Yeah. And you can find quite clear. Right. Was that then all that Rinpoche said? Yeah.
Said? Right. Nectar. When you res recitation on that mantra, hundred syllable mantra Mhmm. And all the hundred syllable mantra, nectars come down from a hundred sliver mantra and come into your body and purify you, you know, all the negative deeds and yeah.
Is a hundred and mantra based in the the top of the head? No. It’s the guru’s guru’s mind within the guru heart. Right. I see.
I on his in his heart, they have Vajrasattva. And the Vajrasattva’s heart, they have mundis, and in the middle of the mundis is at home and surround the hundred syllable mantra. Right. And that hundred syllable mantra nectar comes through that hundred syllable mantra. Right.
Cool. Thank you. Two white nectar. No dark smoke. Okay.
This is sort of between pages three and four, and that’s just been described, the hundred syllable. Hundred sliver or hundred syllable? What did they say? This is built syllable. Syllable.
Yes. The part of the word. Part of the word. Not sliver. No.
No. I didn’t say syllable. No. I misunderstood you. I thought you said that.
That’s alright. Now now I understand the hundred syllable mantra. Good. Repetition repeating it a hundred times. Right.
Probably, Jain might be confused because when the lama when they practice guru yoga Mhmm. And they visualize all their gurus. And the guru’s heart, they visualize vajradhara. And vajradhara transforms into Vajrasattva. They start the Vajrasattva practice.
So that’s all part of point two and not point three. That’s all part of the point we just discussed. Alright. That’s page four. Head and not on a in Vajrasattva’s head.
He’s on Abhaji’s head. Heart. Not head. I see there. I can see where it’s mistaken there.
Heart. What was second? Let me see. The mental health. Mhmm.
It’s probably. North is moon, and east is sun. Moon. East is moon. And north is sun.
Yes. Is pure and clear white light? Or Yeah. Put other universes. That’s better.
Yes. Other universes the form on these other universes are visualized in the form of pure clear white light. And that was the best translator, dharma. It’s the same universe as what we present, this universe. Right.
And it’s the same universe. Yeah. So that sentence doesn’t make any sense now. It’s not simply this universe, but other universals in the form of clear white light. But Rinpoche says it’s the I think she should check those more than that.
Clear white light. Yeah. If you if Rumi should explain all the mandala off. There’s so many to explain. Right.
That is Mandala offing on page one two two of the book. Alright. Rinpoche has just produced a mandala, the pieces of a mandala. Tenzing, you’d have to four. Physical objects plus a large heap of rice.
Three three universes in concentric circles and a spire, a tower in the middle. You can perhaps explain this a little more clearly, Tindle. The star. Yes. What page is that?
Page one twenty seven. And So all the universe. Not only this, we have Alright. So the mandala is offering all the universes. All the universe, the one.
Yeah. Right? Don’t you don’t you don’t talk about different universes. You talk about only one. No.
No. There are other universes. Right. Yes. So I have to find out.
What did really say then? If we want to explain all the mandala detail, it’s so long. Oh. You have to go along. But just in brief, that’s the base of the mandala.
And you can visualize all other mandala Mhmm. Where the hips when you’re putting hips Yes. On and they said they’re visualizing all other kind of man other universities and collect together and offer for a long time. There’s heaps of rice in this case. It’s rice, isn’t it?
Any anything. They all the grains and different grains and the precious stuff. In this case here, in this room, no, that’s a pile of rice. Yeah. Rice and also another jeweled rose cake.
And is this visualization done with a as a bright colored light, or is there is that a mistake? See, this universe Mhmm. And make that mandala. You can visualize it as one universe. And when you put all the hips and all the glands, you can visualize all that many universal Mhmm.
In each gland. And what about this reference to color light, to white light? No. Is there not light? I don’t think so.
No? Right. So that’s incorrect. Good. Questions here.
Right. That’s point one thirty. Yeah. In twenty See section on universe is page one twenty eight and around there. End of session now.
Next session is next Wednesday and to be the last session.