Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this three-hour Taiwan teaching, Lama Zopa Rinpoche guides practitioners in transforming daily life into spiritual practice. He opens with death meditation as motivation for sincere practice, then establishes bodhicitta—the commitment to achieve enlightenment for all beings—as the foundation. He leads through Tonglen meditation (taking others’ suffering, offering them happiness), then teaches how to bless ordinary activities: transforming meals into offerings through visualization and mantra, and blessing speech by visualizing syllables on the tongue to empower one’s words through recitation. He discusses dietary restrictions (garlic, onion, animal organs) that harm mantra potency, and explains how consistent practice exponentially multiplies merit. The teaching assumes practitioners have already received tantric initiation.
File metadata (for organising)
File: 2005 06 11 2 TWN S.C.11TH JUNE05 ONLY 2.mp3
UUID: 4c0c734f-cd9a-4c60-afcc-e07d4b12ffdf
Teacher: Lama Zopa Rinpoche 1
Collection: z Taiwan (Lama Zopa Rinpoche 1)
Date: 2005-06-11
Recorded at: Buddha House Adelaide
Duration: 179.6 minutes
Words: ~6,357
So here, on the basis of correctly devoting to the spiritual friend, I’m going to practice the rest of the teaching, the Mahāyāna Paramita teaching, Mahāyāna Sūtrayāna teaching. So what I’m saying is that one meaning of this is the renunciation of saṃsāra. That’s what the teaching’s from. Then bodhicitta, Pāramitāyāna teaching, they put it there. Then Secret Mantrayāna is the practicing pure appearance.
Looking at the pure one as deity, place as mandala, and the other living beings as deity, one as deity, everything—looking, practicing pure, looking pure. So practicing pure thought and pure appearance, you see, that’s the fundamental practice of tantra. Here, tantra practice becomes antidote. The only thing is that it becomes antidote to the impure appearance, impure appearance and the impure thought. You see?
So practicing pure appearance and thought. So within this also, actually, then on the basis of that, then there’s also completion stage. You see that? However, so basically, the other meaning is, the other meaning is tantra. Buddha.
So it has both meanings, you know, what it means to practice here. That’s the teaching. Mahāyāna, the Pāramitāyāna teaching, the mind. So if one has received the great initiation like that, then one can practice tantric practice. Then if one hasn’t taken that, then one can’t.
And then one, there’s no—one can’t receive teachings from tantra commentaries or see, and can’t do practice with it. So that—before, when it says, you see, I’m not saying the other things that I’m going to say—never even a second, even one second, never going to separate from bodhicitta. So that’s similar to the five powers, lifetime practice. Lifetime practice, integrating the five powers, power of attitude. So that is the attitude of life.
I will never allow under control of self-cherishing thought, and from now on, until death, especially today. And so never separate away from bodhicitta from now on and until death, in particular, today. Never separate from that. So that’s making strong determination. So that’s power, energy power, the attitude power, the attitude of life.
Motivation of life. So I can edit that, can edit this one there, or just conclusion, see, to never separate. That’s it. Yeah. In every second.
Cannot do that. However, respond, then, actually, from that thing. So I think then complete decide. Complete decide, you see, I’m going to die today. Complete decide that I’m going to die today.
So making determination that I’m going to die today has—as Lama Tsongkhapa explained, Lama Tsongkhapa showed these benefits. By thinking that I’m going to die today, then you see, if you don’t die, then you see, then you have an advantage to continue to practice Dharma. Even if you die, see, it becomes meaningful because by thinking of death, you know, you already made preparation for death. Practice Dharma or practice Dharma, you see? By thinking of death, you already practiced Dharma, did something.
So you made preparation. You made privilege for death. So that’s what Lama Tsongkhapa meant to see. So here, think, today, I’m going to die. So, like, you see, make decision simple.
Oh, I’m going to die today. So, as I’m explaining one time meditation, same time, you see, that. So it becomes, see, the motivation for the retreat, you see, the practice. I’m now talking now retreat, I would—motivation of life. So now, what to do?
So, I am going to die today. So what to do? Then answer, practice bodhicitta. So now then reflect the shortcomings of self-cherishing thought, and then as I explained in the Lamrim teachings, you know, the section you see where it talks about the bodhicitta, exchanging oneself for others, by reflecting shortcomings of self-cherishing, benefit of cherishing others, then exchange oneself for others. Tonglen practice.
So there, talks about how sentient beings are cherished. Yeah. So anyway. I’ll send them. Most precious, you know, most precious in the world, most precious, most kind.
I’ll see them. Sentient beings, you see, first thing. Then we decide. Decide. Then question is what to do.
Then, you see, we write to answer, practice bodhicitta. So they meditate. Decide. Then question is what to do. Then, you see, reflect answer, practice bodhicitta. So reflect the shortcomings of self-cherishing thought, explain from teachings and your own experiences, and the benefit of cherishing others, explain from teachings and your own experiences, then do Tonglen, the actual exchange.
Then do loving-kindness and compassion. Take all the sentient beings’ suffering and causes, delusions and karma. All the undesirable things, even the place, you know, for human beings, the very dirty place, where the thorn bush place, very rough place, very unpleasant, dirty place, so the hell realm with the hot, burning iron ground, or a house, or the large pot of the liquid iron. The realm in Tibetan called Tujikoma, Tujikoma. The liquid of this iron, African language.
So, however, including those, the unpleasant, one takes. Take it in the form of, say, take it in the form of pollution, like a smoke or pollution. Or their negative karma and delusions, everything, see, or their sufferings. So even those undesirable things, their places. Then take it, take it in one’s heart.
Take it in one’s heart and absorb. See. Then destroy this. Give it to the ego, and it just completely destroys this, completely destroy the self-cherishing. So we do that now, this meditation, but first, we do this meditation.
General compassion to all sentient beings. Those who are obscured by suffering. And then I want to receive freedom from suffering and cause, and I will free them from all suffering. Exactly. Then you take all the suffering and causes, delusions, even negative imprints, and all the obscurations.
Hell beings, hungry ghosts, animals, suras, asuras, intermediate state beings, and all that. So this meditation. Take it, take it in one’s heart. So do the meditation. Also, the hell beings, the cold hells and all the hot, and all those under the old, under that pressure so that they suffer.
Sentient beings, animals. So this is. All the suffering and cause, delusions, negative karma, all that. Negative imprints and all the undesirable things, everything. Then taking the heart and that destroys the ego, self-cherishing completely.
Becomes nonexistent. So when the ego, the self-cherishing thought is destroyed completely, then you see. So the I, the real I in the sense existing from its own side, the view of the essence. So the view of the essence. So the I existing from its own side, totally, totally nonexistent.
Totally nonexistent. Then all the imprints of ignorance, negative. The thought is not completely, the real I in the sense existing from its own side or completely destroyed, becomes nonexistent, totally nonexistent, then you focus your mind on that a little while. Then general loving-kindness. We do the meditation now.
Then now I think, generate loving-kindness, how wonderful if sentient beings had happiness, and I will cause happiness. Then you give everything, your three-time merits and your possessions. This body, then body, possessions, everything you give away, give away to us, all the sentient beings. So do that meditation now. Do that meditation now.
I want to bring sentient beings happiness and the cause of happiness. I’ll do it. I’ll cause this to the sentient beings. Generate a lot of loving-kindness, then give everything. Three-time merit, possessions, everything to all.
Now hell realm beings, then give everything to every hell being. Every hell being. All three-time merits, possessions, happiness. Then, you give everything to every hell being. Now give everything to every hungry ghost.
Now give everything to every human being, including your enemy. So I transformed in pure land, Amitābha’s pure land, or whichever pure land you wish. Each realm, hell realm, pure land, all of that, whichever name, and even the name itself as pure as perfect enjoyment, everything which true feeling. Then, so they’re enjoying in that pure land, you know, in their heart with a wish-granting jewel, and then they’re saying mantras, they’re liberated from all the suffering, and then they all become enlightened. They all become enlightened in the deity.
Every hell being becomes enlightened. Every enlightened. Every hell being becomes enlightened. Every hungry ghost becomes enlightened. Everyone becomes enlightened.
And that deity. I have enlightened everyone. And that’s the deity. I have enlightened also the wish, and rejoice. See the main deity.
Every hungry ghost, every animal, all become the deity. But now that this—I didn’t say, you know, I must liberate them from saṃsāra, bring to enlightenment, and therefore I’m going to enlighten them, therefore I must achieve enlightenment. And then that—then therefore, I’m going to, I’m going to do all the virtuous, all the virtuous things, as well as eating, walking, sitting, sleeping, and so forth, whatever I do, all the activities, I’m going to make meaningful for this.
So motivating, this is generating the motivation, bodhicitta for any activity, not only virtuous activities, but all other whatever is going to—motivate bodhicitta for all that time. So we stop that. So, you know, when you meditate on the shortcomings of cherishing the I, whenever you’re cherishing others, then that—after, during those times, and while you’re doing Tonglen meditation, you can chant Om Mani Padme Hum.
So you get down your commitment also reciting if you have commitment. Or if you don’t, even if you don’t have commitment, so you can do Om Mani Padme Hum while you meditate on this. Om Mani Padme Hum, ten malas, whatever you want to, you see. Whatever number of commitments. So you can combine with this.
So this way, if you have commitment, it gets done with the Tonglen and that. So here—so this is an elaborated, you see, here and there, practice. So you can do the essence of this, you know, at least once, elaborate, you know, strong motivation, but so I can do the essence, some motivation for life.
You see? So here, motivation for life and motivation for the day. So I think now offering the breakfast. Purpose of my life is to free all the sentient beings. Free all the sentient beings from all the suffering and causes, bring to enlightenment, by myself alone, therefore I’m going to achieve enlightenment, therefore I’m going to do the Yoga of eating, make—if you are taking high initiation of the lower or higher, high initiation, it involves the mantra here.
How you’re doing, food on tongue, food, all the food, see, that’s pure parts. And and this, and then do the very extensive skull container, like belly. The very extensive skull container, then nectar. I don’t have a nectar. I see.
I can’t remember that. Oceans of nectar, in one’s body, then when offering to, one offering to Buddha, Dharma, Sangha, then all Guru-devotees, all the Tantric deities, all the Dharma protectors, all whole merit field objects, that’s to all the whole merit field objects. They want to—I say, yeah. So they want to offer.
Generate want to offer. Generate bliss. They’re enjoying. Now in the ocean, the nectar of food, offer towards all the ten directions’ Buddhas, Dharma, Sangha, towards the ten directions’ statues, stupas. Then make charity. Now make, and also make charity, the ocean of food, to every hell being, hungry ghost.
Every hell being, hungry ghost, animals, human beings, suras, asuras, and the intermediate state beings, they’re all fully enjoyed, and they cause them to, say, they cause them to be free from all the suffering of saṃsāra, all the delusions and karma, the permanent cessation. And by the power, they all become enlightened. Every hell being, every hell being becomes enlightened, deity.
Then every hungry ghost becomes enlightened, deity. Every animal becomes enlightened, deity. Every human being becomes enlightened, deity. So you’re going to be eating. While you’re eating, then practice mindfulness there. If you have received a great initiation, you yourself as Guru-deity, and then make every bite, every spoon of food, every drink.
You make offering to yourself as Guru-deity, and then make every drink and bite, you see, every spoon of food, cause, collect most extensive merit by offering to most holy Guru-deity. Then, see. You see, limitless merits are made with each with each offering. While you’re drinking, eating, you see? Then everything becomes—every single eating, drinking becomes actual cause of enlightenment.
That makes a cause of happiness for all sentient beings. And then three-time merit collected by other beings. Empty from its own side, but the I was empty from its own side. It should—but there’s the I was empty from its own side. Those who haven’t received the initiation of the lower tantras, then you visualize that bodhisattva in your heart that is guru, the Buddha with deity in your heart, you make offering, you see that.
Every drinking and eating, you make offering like that. Not only that, this will collect most extensive merit. Next thing, most beneficial, most meaningful and productive. So during those hours of eating, how many minutes or hours of eating, most productive and then beneficial. So, and breakfast.
So if you, if you—by in the day with the practice, blessing the speech, and so, so that makes the speech perfect, then the whatever is done, mantra, it increases ten million times. So that’s second. And third, third benefit, the food, the particular black foods, and then the different types of food can’t destroy the power of speech.
So they can’t destroy the power of mantra. So it always gives a powerful, and then if it’s powerful, able to, it is able to, say, bring success, the four types of actions. And then fourth, even whatever one talks in the daytime, it all becomes, say, mantra, so it has that benefit.
This is from the author of the yoga, the author of this from a—who composed this practice. The learning from great yogi Chumbot, from his teaching. Okay. Yeah. Last time I did make the commentary, no? Last—it’s like the movie. This sound looks like movie.
Movie. It’s not like watching movie. When you’re in a movie, there’s a lot of this noise. Yeah. When you’re in a movie theater. But this is different, but this is different than the movie theater. It’s a little bit different than the theater. Last time, I did commentary on this.
I did, you know? No. Last time, I did the commentary. Yeah. But I did this, but there might be here some of you who are not doing that retreat. Yeah, there may be some of you who are not the recent retreat, so I just give a brief explanation here.
Because this is a very good—if you want to integrate this practice as daily practice, you begin to do with this, you know. So I’ll just go over just a brief. So that generally, during the meditation of mantra, then before it finishes, if one talks, that bodhicitta—it takes away the power, destroys the power of the mantra.
It’s mentioned from the Kadampa tradition, the Kadam texts. And so in the lower tantra, and then mentioned by eating garlic, then it destroys seven days, the power of speech, and then which means also the power of mantras. By eating garlic, it destroys seven days, the power of speech.
And the onion, five days. Radish destroys for nine days. And then nettle, I guess here, I don’t know if you eat normally nettle. So the nettle destroys half year, half year, the power of speech. Then animal tongue. Tongue, it specifies what type of tongue but doesn’t show.
Then it destroys the power of the speech of the mantra their whole life. I’ll find out what it means. So the animal’s meat, extremely polluted, and, you know, due to that, you see, mentally, it’s very, very, very, very polluted. So due to that, and then if you eat the heart of that animal, it’s very harmful to wisdom.
As it’s said by some previous holy beings. So, like, for example, like sheep, generally mentioned, eating a sheep meat, lower part of the body, then the tongue, the heart, the tongue, that’s harmful to wisdom. So it’s said it’s a pollution of the, you know, mind is so polluted, you see. So then that pollution, body—that pollution, carries that pollution, it affects the mind, you see.
Radish. Yes. That’s what it says. So it says in this text. How it destroys—don’t think that when you—yeah. So, while you are starting mantra, you see, after finishing mantra, you speak. It is interrupted by ordinary words. So I do the Tonglen first, and then do the meditation after that.
Then in the Tonglen with the motivation which is to achieve enlightenment for sentient beings. So this is the—this is blessing the—this is blessing the speech. This is the instruction of the great yogi Chumbot, instruction of the great yogi Chumbot, blessing the speech. That’s the title.
Especially for us, you see, those who don’t get done much practice, recite mantras, you know, very little, and then, you see, in such a case, then by doing the blessing, at the beginning of the day, blessing speech, if this is done as preliminary, you see, the numbers, whatever one recites mantras, you know, the mantras or prayers or recites, it increases.
It should be same, not only mantras, but prayers. It says you don’t—one doesn’t see. As I mentioned, benefits ten million times. So it becomes very powerful and very profitable. You see, one mantra, even one time, so it becomes huge number. So it becomes so powerful. So that means, whatever action you’re trying to achieve by reciting mantra is very quick to, very quick to actualize the goal.
So that’s what is pacifying or increasing or controlling or wrathful. I said, whatever the goal you are trying to achieve. Whatever goal you’re trying to achieve, you see that? It’s very, very quick to achieve. So it has this, you know, that’s easy, you know, way to accomplish the goal, you know.
So see. Now first, we’ll go for refuge to Buddha, Dharma, Sangha, and then—so one, if one is already, you know, in the—one has—one is generating already as the deity, then it’s okay. See, otherwise, if one is—generating daily already before you begin practice, then it will be a lot.
So here, what you can do is, you know, it’s normal practice, so you can visualize Buddha, you know, when you do this, and then after you did—after you did this prayer three times, then, you know, absorb within you, you know, you have the emptiness, then wisdom, you know, then transform into deity.
So again, this means you have to have preliminary receipt. You haven’t received the great initiation. Otherwise, I’m not sure what happens. Yeah. Then, visualize Buddha and then recite this prayer. Recite this prayer. Three times. If you meditate on yourself, that’s okay. I can’t demonstrate that is the meditation. Yeah.
Absorb that—absorb that. That’s why I haven’t received any great initiation, then. Just melt into light and absorb through the center of tree of birth and bless. You know, I say, you know, bless your—which binds us in us. Those who have received initiation, then this is—then you have to absorb, even purify, the emptiness.
Meditate on emptiness, it’s empty. Okay. Then there was dumpling, emptiness and then. So depending which—if you—if you received only the lower tantra great initiation, then you would request that deity. If you receive the highest tantra deity initiation, then you can visualize that. Generally, you’re visualizing that deity.
So here, so we’re meditating, you see, during the practice, so that’s—then it’s explained. You see? Now on your tongue then. It’s already on your tongue. See. That appeared, then that transparent moon disc. Then in the center of the moon, there’s a white om.
Then the in the front of the om, the white om, in the in the right in the front of the om, see, then the vowels, syllables, the vowels, you know, that starts from there, see, towards the right side, goes around. Then outside of that, then there’s white—the consonants in the white color.
The start starts right in the front of the om, this white om in center. You know, circles, you know, not right in front of the om, so little some distance this round. Then after that, the consonants in the in the red in the red color, then backside of the vowel, you see, whatever, the syllable—the vowels, the om, that’s—then backside of that, you—the back side, see.
The letters are facing in. So that’s the same back side. Whether they’re facing out or facing in, they’re facing in. So back side of the om of the vowels, you see. Then there’s a called the consonants. Towards the left side, then goes around the circle.
Okay? Then outside of that, the heart dependent-arising mantra. So blue color, the om, backside of this, the backside, you see. The om of the consonants. In the clockwise towards the right side. Om. Recite—then recite the vowel, syllable vowels.
See? Three times. Okay? Om, ah, ah, ah, so you recite. You as you visualize, you see. So we’ll start now, see? This is a way to practice. Here in the text like that, as I mentioned before, according to Pabongka, the great enlightened Pabongka’s instruction is a little bit different.
You see, the vowel, it is om, just om, there is no Svāhā. Then the consonant just without om, that’s what it is. So first one didn’t have—there’s om, but not Svāhā. But this one has Svāhā, no om. The consonant has no om, but Svāhā.
You see? There’s a—some people pronounce them more better than me. I mean, yeah, how many do you recite? Three. Then heart, dependent-arising mantra. Okay? So, here you have to stop—ye ni rodha. If you read ye ni, then in Sanskrit, that becomes a totally different meaning, then it stops—female organ, sex, like that organ.
If you take ye ni rodha, ye ni rodha, recite that, ye ni rodha, recite that meaning. Therefore, you have to stop, take ye ni rodha, recite. It’s mentioned by Kirti Tsenshap, then I saw that Palma Lotsawa is one lama, translated—the lama, who composed a book on how to read Sanskrit, the mantras, explains how to read.
Kirti Tsenshap has memorized that text, Palma Lotsawa wrote, how to read Sanskrit, how it is the mantras. That is the root text and commentary. He completely memorized that. After I saw that text, he explained that. So when we recite always we should stop, they can say, ye, stop there.
It’s good that you remember. So, and now the meditation is—from this, beams—beams immediately from the syllable and the garland of mantras, the vowel, consonant and the heart dependent-arising, from those things. To those who are beyond saṃsāra, the Buddhas. So all the Buddhas, Bodhisattvas, others, those all, say, blessing power of speech in the form of vowels, the consonants, and mantra dependent-arising of the heart, then to absorb.
So you see, in the space, the sky. The whole sky is sort of covered by that, you see. In the form of vowels and consonants of the vowels and the consonants, and then dependent-arising heart. Absorb, absorb on your tongue the mantras, those kinds of mantras, still absorb.
Then, also blessings, power of all their holy speech, in the form of syllables, light, syllables, light, syllables, light, light, fills the whole sky. Then absorb in your tongue with those mantras. Then, after you have done that, then those who are not beyond saṃsāra, Brahma, those who have accomplished truthful words, Bodhisattvas—say their whole life will keep silent, you see, abstain from telling lies, gossiping, all this.
So therefore, they speak with so much power, you know? That wisdom—usually if you abstain from lying, in morality, abstain from gossiping, harsh speech, useless speech, you see, meaningless, but then your speech would have more power. So because they keep, you know, their life in silence and abstain from lying, gossiping, so their speech has much higher.
So whatever they pray, when they pray, there’s so much power, so it brings quick success. So the power of the speech, and then yogis, the power of the speech, same thing. Same. So the Karandavyuha mantras, vowel, consonant, the mantras heart. The like, their tongue, the.
So that—then after that, here, so here, the prayer doesn’t contain this, but this is the lama’s instruction. So from the vowels, then which is white in the color, white nectar flows down, white nectar flows down, fills your whole body, and then purifies all the negative karmas collected with the body.
From the beginning of rebirth until now. It can be purified. Then the consonants, the Karandavyuha mantra in the red color, the red nectar immediately fills the whole body, and purifies the negative karmas collected with the speech from the beginning of rebirth until now, completely purified.
Then the dependent-arising heart mantra, which is a blue color. Then blue nectar, beams blue nectar, blue nectar. Immediately, it fills your whole body, fills your whole body and purifies the karmas collected with the mind. From beginning of rebirth until now, it will be purified. So that’s what should be done.
So then the dependent-arising heart mantra absorbs to the consonants. The consonant, then the mantra absorbs to the vowel, the vowel, that absorbs to the syllable om within the center. Then that absorbs to the moon disc. Then the moon disc, moon disc, say, then become, say, ah.
And that absorb—as it started, it goes back like that. You know, just reverse. Ah, that’s what it is. Ah, ah, so the moon disc becomes ah. Then the ah, syllable ah, then melts into nectar, white-red nectar. So the like this, you know, pink, it becomes pink.
Then absorbs to the tongue. Absorbs to the tongue, then the tongue becomes the nature of vajra, indestructible. It is also mentioned to visualize—in the text mentioned also in the commentary, visualize vajra inside the tongue. That’s also mentioned. However, the tongue becomes indestructible, see, in its nature of vajra, indestructible.
I don’t know—think that indestructible even by end of the world fire, you know. That’s—that’s just the idea. Yeah. It becomes indestructible like that. Then I think that the—what our speech blessed, see, in the in the perfect Buddhas’, you know, holy speech. All the Buddhas, all the Tantric Buddhas’ perfect holy speech.
Then yeah. Then one can think. Think that able to—one’s speech has power to tame other sentient beings’ delusions instantly. And so that means, you see, that means whatever you say, you know, that has power, can subdue instantly. You see, eliminates the delusions of others.
Other than that means that. Then and then all the—you’re able to—see. See. Your words, you see, speak every to us. Bring all the success. Whatever you say, it will bring all the success. So I think that with genuine strong faith, you have all that—you have all this power.
Then, can be done this request, which I saw in that Kagyu, the daily practice, you know, collections of their daily practice, so there’s this request, so they can do this. May sentient beings’ tongues, see, receive all that. I see the power of the power of those who have bliss, that means Buddha.
The power of the manifestation of this word may subdue all sentient beings. Whatever words I say, may it bring all the success. So that’s it. So this is—then also, it is advised that after that, then at your heart, there’s moon disc, then syllable om in center, then as you visualize on the tongue, also at your heart, recite.
And you receive the blessings. That’s not particularly speech. No? But it is silent. That’s receive blessings. Then after that, somehow. I don’t know how I got the idea, but after that one can visualize that the moon disc on deity, you know, the mantra.
Visualize at heart. Outside, there’s all those other three mantras. One can visualize at once. Then you recite it, you’ll see it. That is mantra. That’s all the—that’s all Guru’s mantra. So here, and end of the—no. When you do a meditation mantra, normally, especially in the retreat.
Then at the end of the session, then to recite the—when you stop the session, this is a mantra, then to recite the vowels, consonants and dependent-arising heart mantra, those, see, each one three times. Why I say? Because, it’s very powerful. Whatever mantra you recite, see, it makes it complete the purpose.
So this is—it says that whatever virtues actually is done with the body, speech, mind, at the end, recite this three mantras. And then, the purpose of reciting these mantras is done, it will complete. This is the Indian spiritual master, the Nāgārjuna’s heart practice. So that’s it.
Then I don’t remember one hundred percent what I received the lung of this mantras, but so that should recite this. If you have not been reciting, then you should recite this mantras. This mantra, seven times. Virtue of any collection, it increases one hundred thousand times. That the sūtra of the—full dedication, complete dedication.
So that if one is not reciting, there are good to recite. So the whole thing of what creates extensive virtuous. So every single virtue, even a small virtue, one hundred thousand times, then it’s very powerful. Then, blessing of the mala, recite this seven times, and blow on the mala.
Then whatever is the secret mantra, secret mantra and all the secret mantra taught by Tathagatas. Whichever one recites, it increases ten million. Not just ten million, but ten million like that, one hundred billion. Ten million, one hundred billion. And one hundred billion, not just one hundred billion, but like that, a hundred times.
Hundred times like that, a thousand times. So even that many. So the whichever one recites, you see, it increases so—increases unbelievable number. So it’s quoted to the sūtra, the, say, fathomless, unfathomable collection development of the jewel. So then, jewel, jewel, jewel.
Jewel, jewel. Which kind of jewel? Recite the mantra. So that—so here, the—here, when the one—there’s one text, it’s three times, but another text is seven times. So below, end of your feet, you spit up to your child, spit onto your feet.
Then that day, how many insects get killed by their feet, then they get born, thirty-three deity realm. So it’s mentioned from Mañjuśrī Secret Tantra text, called Jampeltsokyu. The—so if one is walking, you know, on the mountains or some, you know, walking for a long time, the places where there’s a lot of insects, like that.
It doesn’t mean that you should—because you have blessed your feet, you know, then you should step over. Any insects you see, step over, step over them, you know, go over them. It doesn’t—it’s not saying that. So in case, without seeing, see, then if you—when you’re walking, you step on, then she did the power of mantra, then those beings who died, they get reborn—the karma gets purified, and they get reborn in the thirty-three deity realm.
So my suggestion is that to—to—end of the shoes. You speak, you chant mantra and then speak onto the shoes. That’s better. So then that puts that which what directly touches the insect is by shoes, not by feet, you see. So that would benefit.
You see? Also, one has—one has to drive mountains or however, you know, long drive, things of that type. However, you know, especially, you know, they’re on the road with a lot of insects like that. However, you recite this and blow the—blow the wheel, the car, you know, wheel.
It’s the—the car—the car wheel, see, the wheels. The car wheels, the round car wheel, see, wheels. It’s the same logic, you know, and—but then you—if you step on the insect, if the insect gets, you know, gets killed, then that, you know, the feet touch that, but the power of mantra, the bone tissue touches the rim.
So similar. So the reason is same. Then car wheel, you see. You—where it touches on the ground, that part, you see. You know, where it touches on the ground. So that part, bless your speech, you know. Turn under the—the wheels around—around the vehicle, you see.
Then the same. There’s so many, so many insects, ants. So many insects get killed, especially ants. The road, there’s so many. And then those other insects, so they get killed. And the end of the—end of the cars, into the wheel. So they get reborn in the deity realm.
With strong faith, if you chant mantra and blow on cargo, so there—this is some suggestions to benefit just in our just our normal daily life, so to—many different ways to benefit sentient beings. So please enjoy lunch. Bliss out. Bliss out with the lunch. Yes.
Wow. That’s great. Thank you. And so, you know, I make that. Glad he says his room stays cool so far. It’s great. It’s so amazing. Usually only in English, only in English, but they don’t—they haven’t—they didn’t bring it. The center doesn’t have.
The center—does it have? Only in Taipei. Oh. Because Fritz leads the discussion group. So much—it’s not so—because it’s only available in English. So in here, there’s only—do you know any Chinese? No. There should be right now. There should be right now. Maybe so.
English copy? Show me the long one. Not the long one. Is that the actual? It’s good. The first one is in Chinese. First one is in Chinese, the whole meaning. Is there a phonetic? Is there a phonetic? Then read the Chinese first. Read the Chinese first.
Just read straight. So, yeah, usually, visualize in the front, the—or on the crown, the other way. You can say anything. Whatever thought comes. Whatever thought comes. I didn’t—front or on the crown. And, normally, when you do that, maybe. When did you start?
When did you start? Two o’clock? Two thirty? When did we start? Yeah. Two thirty, I think. So what we’re going to do is that we’re going to do the Guru Yoga practice this time, this session. We’re going to be the refuge, bodhicitta, the general—can be made Guru Yoga thoughts.
And then bodhicitta practice treatment, and then seven-limb and four-limb request. So we just—can visualize Buddha, Śākyamūni Buddha at the beginning, or just from beginning, visualize Buddha, Śākyamūni Buddha? And that is all the Buddhas, Dharma, Sangha. Like that. So if you visualize that, you might put that beginning as as normal practice then.
Then when you—before you begin, after prayers, before you begin, then you visualize the Buddha. This—or you visualize from very beginning. That’s all. That’s in place of all. Then you do the—then you do the practice on that basis of visualization. Change?
It’s up to them. Same. To absorb. That’s not like normal. You know? But then, we—you read in Chinese? We’ll read in Chinese. So now next one, generating the four immeasurable thoughts.