Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 121-minute session, Lama Zopa Rinpoche combines a refuge ceremony with a long-life initiation of Lama Tsongkhapa, framing both around death’s urgency and impermanence. He opens with counsel on overcoming laziness in practice, emphasizing that death can come at any moment and human life is rare. He teaches refuge vows with flexibility: one may take all five lay vows or commit to a single one based on capacity. To illustrate karma’s consequences, he traces sexual misconduct across lifetimes, showing how a single transgression creates recurring suffering—discord with partners, family discord, poor living conditions—in an endless cycle unless purified. The remedy is taking refuge and keeping vows, which generate happiness across countless lifetimes. He then gives a long-life initiation to protect against untimely death, explaining that long life comes from two practices: stopping harm to others and giving generously. He shares a story of a monk with terminal heart disease who lived on through renouncing possessions and sponsoring teachings. The session includes guided visualization and long-life blessings.
File metadata (for organising)
File: 2005 06 05 4 TAIWAN LTK LONG LIFE 4.mp3
UUID: e9e85382-e8dc-4dfe-8642-ee22e226c3bc
Teacher: Lama Zopa Rinpoche 1
Collection: z Taiwan (Lama Zopa Rinpoche 1)
Date: 2005-06-05
Recorded at: Buddha House Adelaide
Duration: 120.9 minutes
Words: ~5,612
That that so even the say, putting cold water on the eyes or something, you know, what the the you know, something to it might help. Something to try is very important. Otherwise, if you don’t try anything, oversleep. If you don’t try anything and then oversleep, then none are good, because life is very short. Life is very short.
We don’t live before very difficult to live even for even for a hundred years. I mean, there there are people who live hundred years or more but few years more, but doesn’t mean everybody will live for a hundred years. Life is very short. So and then on top of that, death can happen in a moment. Death death can happen even to even tomorrow, even tonight.
Any moment it can happen. So you can’t tell you will have all this opportunity to always listen to dharma. No. So that that’s wrong. So, therefore, it’s good to put some effort rather than just let let the sleep come and then, you know, continue.
Good to good to try something prevent. You know? That’s important. To to to try from one side. So don’t have hear Dharma to learn and practice.
Then then one can practice. Otherwise, if you don’t learn, then how to practice. Then life then life never get better. Life never get better, you see. From life to life, the life you know, to get supposed to get better, but that won’t happen.
So now those who can kneel down can kneel down. Those who can’t, then it doesn’t matter. Just they can sit on chair or the to sit. Okay? How you put how you put palms together, like, supposed to take refuge.
Yeah. So the refuge. So so with that with that so as I plan with that, actually, then repeat the prayer, ceremony prayer, refuge prayer. So the there there are some here’s some details. You can take only refuge upasaka vows or the from the five lay vows, you can take either all the five or four or three, two, or even one from the five lay vows.
So that usually I emphasize the what normally what is more harmful is killing. I mean, it depends on individual beings, but normal things Mhmm. What is most afraid is being killed. So so I usually emphasize to to the vow abstain from killing. You see?
Of course, unintentionally, you see, without seeing, when you walk, when you drive car, there are many instances killed. But intentionally, so to abandon that. So to take a vow. So usually I emphasize that. But for somebody, it’s easier to take a vow to not tell a lie or to not steal, is it?
That’s easier than not not to kill. Or somebody is easier to find to not to take alcohol. That’s easier than the other vows. So whatever so if one cannot take all the five from those whichever which is easier for one to take, so I can take like that. So here, one vow, two vows, three vows, then complete vow.
So so one should make clear the the decision in also. If one is able to take any of the vows, then in case make clear in also heart, I’m gonna take one vow or the what’s the one vow or two vow or three vow or five, Like that. Whichever number you take. The reason the reason is this that For example, the one negative karma, the sexual conduct was committed for this. This is an example so that one can understand the others.
Completing the karma that has four suffering results. Ripenings, ripening results rebirth in the lower realms. Next slide. Then three sufferings you have to experience in the human realm. Due to another good karma, after some time you get born a human being.
Then there in the human realm, you experience three sufferings from that one negative karma, the complete negative karma, sexual misconduct. So experience results in the cause. Mhmm. Then you see, the your companion, the other person that want to live together has against wish and not harmonized to your wish to your mind, know, with opposite wish. So then even one live physically together, but that heart the heart is not harmonious.
You see, so they place disharmony and the fight and all these things. They then engage many karma, quarrels, many things. Then you see the heaviest in killing each other. Then also family members, other people in the family, then they are not harmonious. They’re not supportive.
They’re not harmonious to your wishes. And in the office, people of their mind are not harmonious to you. They don’t help. They don’t support you. So like that, you experience these things.
Experience the result in the cause. Then the possess the result. Then you are in the place where you feel the dirty place. You’re born there or you live. Some of you yeah.
Some of you some of you have to live life such a dirty place. Feel the dirty, smelly, unhygienic place that you call for many sicknesses or like that to see. So even even a few minutes, when we pass such a dirty place, fill the dirty place, even if we have to go through that that unpleasant feeling for even for a few minutes is a result of past negative karma of sexual misconduct. Then clearing the the the the the fourth one, which doesn’t matter. There’s no particular order.
So I think that one is that one is the worst one than the hell really. Creating results from the cause. Next life, so when you’re born again, you do the same thing, Engage the conduct, karma, due to due to the negative imprint left by the past, karma, semiconduct. So, again, that light, you engage the karma conduct. Then again, that produce the same result.
The one of them is the case results in the cause. So goes on and on and on. From this one, karma is in the conduct, then the suffering result on and on and on. You see? No end.
If you leave it like this without purification, no end. So so it makes suffering some sort of no end. So so therefore therefore, the creating results similar to the cause is most terrifying one than hell. Hell, you experience, finish, you know, whatever aeon that takes time, then finish. So but this creating results in the cause.
Leave the imprint back to the mind, and I can give the same thing. It’s the worst. So, therefore, even one time negative karma, fresh negative karma, even one time is so terrifying because it can make endless suffering from that. You see? So now here, you can see.
Stop this one time negative karma. You don’t experience all the endless results similar to the cause again and again. You don’t experience. So there is a peace and happiness you achieve. Then by engaging in by practicing in the morality, abstaining from such conduct, you know, then you achieve the result happiness.
Good birth, that way, you mean the birth. You see? Also, you know, pure land. Then they are saying then next slide. You see?
The companion, the other person that you together, mind is so harmonized to to to your wishes. And people in the office, in the family, everybody is harmonized to you. Everybody’s supposed to do so. Then for this result, very beautiful, very clean, very healthy place. You see, life to life, you know, hundred thousands of lifetimes.
You know? You you you have a healthy, beautiful, clean place. So that then, you say, future lives. Live in morality, abstaining from. So the full result happiness, you see, The ripening living in the morality abstaining from.
So like that, other all other abstaining from abstaining morality living the morality abstaining from killing so forth. Same. Each one produces its full result happiness. So that so hundred thousands of lifetimes on on because karma is expandable. You see?
So one cause, you experience result of hundreds thousands of lifetimes. You see? Not just one life Each result result happen is not just that. Hundred thousands of thousands of lifetime. karma is expandable.
You experience the result many times in one life and many lifetimes. You see? So now you can see importance. It becomes so essential to live even for lay to live in lay vows. Becomes so essential.
You know, if if one if one wish happiness and this one has to be done. Happiness now and future. So that so that’s the introduction to why important to take a vow. Then the other thing is that this become your contribution for the world peace. Because you stop having the value you take, you stop that amount of harm to the world, to other sentient beings.
So this your most practical contribution for the world peace. Peace and happiness of of all sentient beings. So so how the Buddha, what vow one takes, one should decide. Then even still cannot take any vow, only refuge, or take a vow, then yeah. Buddha is so compassionate for us, so kind, so he get many choice.
So still there’s lot of benefit taking just a refuge vow. It was only a refuge vow. That. Mhmm. You see, even though by taking a refuge in the Dharma, then what you have to stop, what you have to abandon is giving harm to others.
So that doesn’t, you see. Now here, giving stop giving harm others. So here is talking about you see so is that for example for example, if you cannot take vow abstaining from killing, you know, if you can take a vow to not kill, what are other things you can do? You you you know, you can’t take a vow to not kill, you can’t take a vow to not steal, you can’t take a vow to abstain from sexual misconduct, you can’t take a vow to not tell lie, You can’t take a vow for alcohol. But you see, still there are many other things that you can stop harm others.
But because taking the refuge in the Dharma, it involves vow to to stop harming others. So that means even you are unable to do those other things, but there are many other things. You see, there are other smaller harms you can stop. Other smaller harms, you see, you can see, you can stop harming others. This is because you can’t take these vows, so I can’t take refuge.
You know, you can’t take refuge. Not that. You can just still refuge. The the refuge involves. Refuge involves a vow.
The Buddha has explained. Then you see, then what about taking refuge in Dharma? Stop giving harm to others. What to do? There’s many other things.
There’s many other harms you can stop other other than these things. You see, in the daily life, there are many others harms that, you know, say, cheating others and so forth, you know, there are many other things you can stop. Even they are smaller, you can stop. You see? So slow slow you can practice.
Are you correct? You know, stop stop it helps stop many of the karmas and create some much made it as a good karma. Rely on Buddha. Rely on Buddha. Buddha has found out the actual refuge Dharma, and the Dharma is the actual refuge, and then Sangha is helper to actualize the actual refuge Dharma with one’s heart. So with this with this understanding, reliance with Dharma Sangha, then the motivation before, as mentioned, to achieve clear liberation enlightenment for all sentient beings then not only also to feel renunciation for saṃsāra, then repeat the ceremony prayer.
Then take I’m I’m going to okay. If you’re taking all the refuge vows, then I’m taking only of the you’re taking another five five, I’m taking over one vowel, two vowel, three vowel, whatever. If you take all the five, then the thing I’m taking the complete vowel like that. Okay? So at yeah.
Think now. Then at the end, you have to think again after repeating words to Buddhadharma, Sangha, taking refuge. Yeah. Refuge Buddha is the founder of refuge. Dharma is actually a refuge.
Sangha is helper to actually actually refuge Dharma within my heart. So with this with this understanding, you see, then recognition that life say, the life offering. Then, see, with all with all heart, offer life. Then, you see, repeat the ceremony. Then after that, please mention your name.
So here, taking with whole heart with the that motivation and the compassion to to liberate the the sentient beings means more of a sudden cause. On the base, you see, you you are subject to free renunciation to yourself. Sometimes, you see, with the nature of suffering. And then with all heart, relying on the Buddha. With all heart, relying on Buddha.
So that that the that mental factor is the refuge. So but to thinking the meaning of the Buddha, in Tibetan, what comes in Tibetan is Sangye. Sangye eliminated all the obscurations, gross and subtle for the master’s mind. Then ye fully developed all the realizations. So completely the works for self works for others.
So by sinking the meaning, then with the whole heart, love Buddha. So taking a refuge to Buddha, the dharmakaya, the ultimate absolute Buddha absolute Buddha, the dharmakaya, then conviction Buddha, the form of. Yeah. The conventional Buddha. So taking refuge.
Now next one is taking the refuge in the Dharma. So the cessation of all the the cessation of all the sufferings, all the defilements, and the the true path. Wisdom directly perceiving emptiness. Wisdom seizes directly the defilements. So with all the heart longing.
This is absolute Dharma. Then conventional Dharma, this the the Tripitaka scriptures. Checking the. Then next one, taking refuge to Sangha. So taking refuge to absolute Sangha.
That is anyone, lay or ordained person, even one person who has a realization of cessation of suffering obscurations and true path doesn’t need doesn’t require four members. But conventional Sangha is for fully ordained monk or nun living pure vow, but not having the realization of the Dharma. So that’s the conventional Sangha. So that any you see, any tradition, you see, any Buddhist tradition living in the full ordination purely, so monk or nun. So that’s the helper, conventional Sangha By mentioning this by mentioning this, then we know in the daily life we have to respect the sanghas.
Even the conventional Sangha. He used to mention during the teachings sorry. During the Lamrim teachings, Rinpoche mentioned also Western Sanghas when he was giving the Lam Rim commentary. The which he mentioned, in Tibet, in the monastery, there are dob dobs. There are monks, dob dobs, who don’t follow the monastery disciplines or do not study, they offer some service to the monastery offering tea or, you know, they run to, say, to offer to offer food or tea to the monks.
They said they do certain service called dob dob. So but they have a particular role like that. So the Buddha said, even visualize in the merit field when you say, That’s it. I say, okay. I’ll go for the to the Sangha, but you see even to think of those in that merit field.
So here it reminds to respect and to not criticize, you see, the power of the sangha. So that so that practice comes reminds. Then after here until the is taken until that time. So. But to pacify which you are taking, then it will take a lot of time.
So to repeat that, you see, to let you repeat. You know? So here, I I’m just going to make general. Just one repetition so that but from your side, I’m now taking over about this. Only refuge vows over here or over here about one, two, five, whatever.
That may clear in your mind. I’m taking this. Okay? Me mention. So here, those who have taken the higher ordination, the getsul vows, thirty six vows, or gelong vows.
So it should not repeat. It should not take the lower valve. If you take the lower valve, then it makes use the higher valve. So those who have taken the thirty six vows or the full ordination, they should not rip should not repeat this taking the vow, I’m not just repeating the words, but in mind, I’m taking this, you know, the vowel, the lower vow, taking the lower vow, then it makes loose the higher vow. But in the case of Mahāyāna precepts, that’s the exception.
That eight Mahāyāna precepts, that’s the exception. There’s a difference between Edmondo perceptive and part of motion Mahāyāna precepts that can be taken by even the fully ordained person is exceptional there. Taken with the Buddha, Buddha, Sangha, so that that quite a few differences. Recently, sometime from international office, I got a message that that an American woman said that cannot take eight Mahāyāna precepts because this is a person that makes loose higher vowel. But that’s very clearly mentioned in the in the text which is the commentary on the eight precepts.
The difference between the about eight Mahāyāna precepts and the minor precepts. There is a the differences. One of the things that this can be taken by even the gelongs, you know, by anyone. So that is clearly explained. Yeah.
And they said, he would give it many times in his own temple for everybody. He will make it available in many places. So that’s the no problem with that. So my clear in your heart, then repeat the prayer. Repeat.
Then please repeat the second time. Now taking refuge in the Dharma. Next one. So end of third repetition end of third repetition, the when I say loudly, then that time, at that time of wandering mind must generate a strong thought that one has received it, whichever you are taking only refuge vow or lay vow, you know, the numbers or complete. So much in a strong thought that I received.
That in the presence of the lama, then you see the the Buddha there. Then that time then, I become your lopön. Lopön means leader lead spiritual master, leader leading the disciple in the path to liberation. How? By grounding the refuge well, then cause them to practice, and then that makes to achieve liberation.
So there’s the next, there’s some there’s the one time repetition, the vows. Anything that the upasaka vows, they change the attitude? The change from the the action of body speech from from those karmas leaving the vowel. And then similarly, I’m also going to take such and such a vowel. So without without need to repeat that, you just think in your heart.
So, like, I have to dig. I’m going to see change. I’m going I’m going to change from those abstain from those negative karmas, you know, leaving those negative karmas. So whatever number of the words. If you’re taking only the just the one, as in then the others are not taken.
Any value or any number value, you’re taking the now here, you think like that. So that’s enough. So that determines in your heart. That’s it. Normally, there’s a repetition.
So just so just in your heart. You say I say I say, Here, this is the method and you respond to that. Yes. Okay. So by taking the relationship with Buddha, three things to abandon by taking the Buddha Dhyamasangha, the three things to abandon, the three advice, three precepts to abandon, and three precepts to practice.
And then the see, then the general advice that that’s every morning when you you wake up. If you’re doing prostration by the Sukhāvati prayer, then, know, doesn’t see it. It’s including that. You know? But if not, then at least three prostrations to the triple gems.
Three presentations. Then then when you go to bed also, can do three prostrations. But if you can pressure with the, that’s, of course, more than good to see. Otherwise, not that. You can do it prostration, but reciting the the refuge prayer.
If you’re doing the so if you’re doing the deep prostration, then you can do, say, left repair or, I mean, it you can or even type of the prayer, see the compassion. You see? If you want to treat presentation, you can you know? Or if you wish, you can can do all that well. Highly at least refugee I go for refuge the Ramasana, we see.
Then whenever we whenever you eat eat and drink before, first, we’ll make offering to the Triple Gems, then then you see you take it as blessed so that, you know, to benefit. To practice Dharma, to benefit. You can do the offering prayers. However, many things to offer. First, to to be the same.
Mhmm. Then so you do that, you can offer to the Buddha Dharma Sangha. Mhmm. Then one take as blessing. Then yeah.
Other one is a lot of. Oh, okay. Relying upon holy beings. So that the And and then practicing compassion with other simple means. Then a listening Dharma.
Then other one is when there’s danger in the every in the daily life, when you are in the danger to create your karma, then try to control your senses so that so that anger, this painful mind attachment, these things do not rise. So you don’t engage in the make it calmer. So the I’m not sure what the numbers are. I remember or not. But I’m not sure what that is.
Have to know. But there’s about eight or something that seven, eight advice. Buddhist, so compassionate, not to guide us sentient beings. So in the daily life, by, you know, by giving this advice, so we collect a lot of merit, good karma, and we purify the negativities. So, eventually, brings us to liberation to enlightenment.
So that’s the reason to engage in this practice. So then three prostrations to the lama who can do the refuge, Then need to dedication after the prostration. So once then, then you put. Did you the three time made this? May I, may myself and all sentient beings, may we be able to complete the paramitas purely by keeping without mistakes, pure without pride.
These are the three times merits dedicated to them dedicated. By this. May I bring them? May I become like my lama. The same quality and able to benefit to like, able to offer limited scarce benefit to. Now in all my.
So dedicated merit. I will take the refuge. Dedicate all the past? That’s where which are empty from the side. May I who am empty from the side.
May I who am empty from the side achieve enlightenment which is empty from the side, to lead all sentient beings who are also empty from the side. So so that’s it. Now going into the.
So I want to say thank you thank you very much, those who are taking taking refuge and those who are taking the those who are taking their vows. This is a very essential practice, the development of wholesome karma. So I want to thank very much for taking that opportunity. That all the Buddhas, Bodhisattvas, the pleases that today, we have done this. They are pleased by engaging this.
And the refuge about, you know, foundation to achieve liberation, to achieve enlightenment, of course. All the Buddhas, they are with you, and become pleased. So I think so I’m not sure. Maybe maybe today, initiation tomorrow or the or do it now. Yeah.
Just quickly. So that’s choice. Can do it tomorrow. I told you tomorrow evening or till now finish, you know, just to do it and finish so that that can be can be done the other way. So if it’s going to be done till now, then maybe I have to it should break for a bit, whatever.
You know? Should break, then you can do that. Otherwise, can do it. Then also tomorrow. Right?
Just just a minute. Just a minute. Just a minute. Minute. To make offering.
This is a torma for altar offering. A short procession. Yeah. So Thank you so much. Thank you.
Thank you. Thank you very much. Yeah. Thank you. Much.
Yeah. Thank you. Thank you. You. Thank you.
Thank Thank Thank you. You you very much. Thank you. Thank you. Thank you very much.
Thank you. Yeah. Thank you very much. Yeah. Thank you very much.
Thank you. Yeah. Thank you very much. Thank you so much. Yeah.
You very you very much. Hello. Thank you very much. Thank you. Thank you.
Yeah. Thank you so much. Thank you. Thank you very much. Thank you.
Thank you. Yeah. Very much. Thank you. Thank you very much.
Yeah. Yeah. Thank you so much. Thank you. Thank you very much.
Thank you much. Thank Thank very Thank you very Thank you. Thank you very much. Thank you very much. Yeah.
Thank you. Yeah. What’s that? Yeah. Yeah.
Thank you very much. Hello. Nyama. Nyama. Thank you.
You. What’s your name? Good see you. Good to see you. Thank Thank Thank you.
Thank you. Thank you. You. Thank you. You.
Yeah. Thank you. Very much. Thank you. Thank you.
What’s your name? Wang Chisheng. Wang Chisheng. Yeah. Yeah.
Thank you. Yeah. Thank you so much. So much. What’s your name?
Chen Chen Chen Chen Chen. Yeah. You’re here during Gichelofong Jan’s time? So through this long life initiation that here this time to do the lama sankhava. So what I was mentioning in the beginning is that some people some of us here may have life obstacles.
Life obstacles in this year. So so then by the way, it by taking grinding and taking this long life initiation would help those would help those people who have a lot of those in this year particular for that. Who need the who need to specify an anti harming death, see, need long life initiation. So as I mentioned in the text that for us, us are extremely difficult to find this perfect human body, you know, which has great, it was found which has great meaning, so meaningful. So to not lose this.
So this life suppresses this life something beautiful, something to be cherished. So to protect from untimely death, dangers of untimely death, and to have long life, so you need to rely on many methods. So see. Vasubandhu or Acharya Nāgārjuna said, as Acharya Nāgārjuna, the great Indian master he said in his teaching and that other sentient being who are in the danger to be killed, then you release those sentient helping the life. So those benefit well, benefit so it means benefit to your long life.
Stop giving harm stop stop giving harm to other creatures. So those you see, You have stop giving harm others or so like today, have taken have taken those vows. Those have taken the vows to stop harming others. So it can cause a long life. So as the Indian master mentioned, so who stop and refrain from actual harm to creatures.
So causes, you know, the one is able to have long life. So also mentioned the golden light sūtra. There are two cause for long life. What are they? Abandon killing others and giving food to others.
So so means such as such as killing taking the life of others in abandon, giving harm others others’ life. They’re giving many food to others. So those who poor, but suffering poverty, giving food and clothing, so forth. So they they also give medicines, so all the things they need and so help them. So it costs a long life.
Then other the other method other than that, the recitation of the deity’s mantra, concentration, fire offering, fire offering practice, fire puja. Then initiation. Then there’s a there’s there’s also yoga exercise or the yoga practice, probably means vase breathing meditation, so forth. There are many of the met there are many common methods there. So there there are, say, there are many the uncommon there are many uncommon methods in the secret mantra vajrayana explained.
So here, today, then the Lama Tsongkhapa Lama Tsongkhapa, the whole life, who’s inseparable with the Buddha Amitayus, who has the un say, unfathomable life and wisdom. So the long life initiation with that, it’s called Jetsün Tsongkhapa. So increasing your life. So the pure reference is to believe the lama Tsongkhapa is inseparable with the Buddha Amitayus. That is common.
It is said in the text, the text is called obtaining life, a good vase filled with the obtaining life and immortal nectar. In this text mentioned, the lama Tsongkhapa is is the essence of all the buddhas, and particular, Amitābha Buddha. One essence in Amitābha Buddha. So the verse says, So that’s what the reference mentioned in the text. The is the one one essence with Amitābha Amitābha Amitābha, Amitābha, Amitābha, Amitābha, said there is sec the secretly one one essence, Amitābha Buddha.
And also, told that this is manifestation of all the Buddhas. Also, Khedrup Je said that Lama Tsongkhapa is the embodiment of all the tathagata Buddhas the six types of Buddha mandalas. It encompasses all mandalas. Yeah. Okay.
So the so these are references. So the lineage of this initiation from Lama Tsongkhapa. The yeah. This type of was not is not this incarnation but it’s one of the past incarnations. So he had the vision of Lama Tsongkhapa.
The Lama Tsongkhapa actually gave this long life initiation to this lama. That I don’t know which part of incarnation. And then from that that lama to Kyabje Trijang Rinpoche, Pabongka Rinpoche. So this lama who is guided by a special deity. I think it may be here to also vision of Lama Tsongkhapa, I think.
So seems he may be may have received also from not not only from that lama, but also received from he himself seems to also receive from Lama Tsongkhapa. This this great highly attentive great the a virtuous friend, who for whom the for whom the Pänchen Lama prostrated always around like a like a like a servant like a servant serves him. So from this lama, then up to, I think, I have received this initiation from in his room in South India. I think the time when when I went there to receive the Heruka Chakrasamvara Mandala commentary from Buddhguru, his son Chökyi Gyaltsen, so in that that time. There was there was one monk from Bodh Gaya who lived in Bodh Gaya.
His name is Tenpa. So he was told about he was told about the doctor. He has heart problems. So he was told about the doctors that he would die anytime. So what he did is he gave up he gave everything.
I got even one text from him. So he gave everything. He he got he did say get rid of it. All his possessions, Dharma texts, gave way. And then he sponsored he sponsored Guru Puja commentary from Pabongka Rinpoche.
And I think that time, what I heard was given us teaching, comment on the group but also, you know, taking from his own understanding and giving commentaries like that. So this monk from Ganden Monastery, he sponsored the the commentary of the Guru Puja. Thinking that he will die anytime. But but I think still he’s just but he disappeared many years ago, but still he’s alive. And I think still I’ve seen some one or three years ago, still I met I met him.
I met him. He didn’t die, but the doc the but the big but he believed the doctor well, the doctor said he would die any time. So that helped that helped him so much. But then he was able to collect so much merit by giving up everything to others and sponsored teachings and did many things. So he received this initiation and was able to accumulate much merit.
So I was there because I was studying taking commentary of the Vinaya from then some commentary or some explanation of mandala taking some teachings. But, of course, I didn’t I didn’t do anything with with I didn’t really learn completely. So so that’s so it was here, this monk received quite a transmission. The long life initiation. So that’s how it happened.
That’s why I got to see. But I think I received from also I don’t remember. Maybe from some or from other lamas, I think I received this one. Would have received from his own. So there there is unbroken lineage from.
So so so here to this, then there’s gradual activities from the side of the guru. So the generation, front generation visualization then, blessing the long life pills and the blessing vase was done then. And then given the is done. Then gradually, it will sit from the side of the disciple. Clean clean the mouth and then the prostration and then dissolving flowers and then our mandala offering.
So by visualizing the lama so here, this is tantal practice. So therefore, it involves maintaining the essence of the lama and also the aspect of the lama.