So all of us here come together to set the right motivation so that whatever the practice is that we’re engaging into will be the complete cause of liberation complete cause for liberation. So we should set the motivation, like, the purpose of my day, purpose of my, you know, participating this project is to create the complete cause, which is the true merit, merit of merit and resilience. This is create these two causes to visualize a Buddhahood within me, which is so dedicated to bring enlightenment within the entire rest of the numberless beings. So that is our motivation. So that is our motivation.
So then after that, we will do the purification practice related to white Jambhala and the rest of the wealth enlightened gods and goddess such as Jambhala, Vaishravana, Vaishravani. You know. So Jambhalas, five family of Jambhalas. So Vaishravana is who is sitting outside, who is sitting who is residing on the pavilion. Then a white Mahākāla, which is residing in Rinpoche’s room is a new statue, the big statue white Mahākāla.
So all these deities, all these wealth gods manifestations of the enlightened Buddhas. So they are enlightened enlightened holy beings, not a holy gods. They all are enlightened holy beings. So by making offering to them, by related practice with them, are, you know, is a pure Dharma practice. Pure Dharma practice like that.
So whatever difficulty we encounter within our life, for well the business and possessions and the conducive condition for to practice Dharma and to to encounter conducive condition to practice Dharma you know even though one has so much faith in Dharma, so much wish to practice but always encounter obstacles such as financial obstacles which you know occupied your time, know, and you know physically you know, encounter sickness or mentally, you know, encounter sickness. So such and such circumstances are the obstacle to practice Dharma. So all those obstacles as well as failure in business or any any obstacle in encounter for works, you know, prosperity. So all those are due to the negative karma which we accumulated in the path related to both the enlightened beings and as well as to the sentient beings, either engaging into unethical actions such as deceiving others possessions, stealing, miserliness. So such and such negative emotions, negative actions create the cause for us to obstruct from encountering positive condition to practice Dharma and as well as the success in jobs, business and wealth.
So this Jambhala practice, the Jambhala Kasugurian practice, after the motivation, it involved the purification practice, purifying all those karmas. Without purifying that and even though we accumulate so much merit, we will still be obstructed. Therefore in order to consume or digest the merit which will accumulate which will which we’re going to accumulate by making prayers, by reciting, you know, supplications, by reciting praises, by making, you know, offerings of flowers, candles, you know, beautiful jewels, whatever. Any form of, you know, goodness which pleases the five senses, it is an offering. Whatever pleases the five senses, beautiful jewels pleases the eye senses.
Beautiful candle pleases the eye senses. Beautiful flower pleases the eye senses. Beautiful perfume pleases the the frequency, know, no senses and such and such. So that will by making such offering will accumulate so much merit, you know. But if we are still you know completely over dominant by negative emotions from the past then it is quite you know quite difficult for us to obtain our wishes by even by you know accommodating that much merit.
So therefore in order to you know know receive the maximum benefit is first engage into purification of the past wrongdoings, negative emotions, negative karmas and purify that you know. And after that, then do the accommodation of merit. So so so here, until until that I use this this stuff called dakar, until then, you all of all of you, I encourage you to do do mainly practice purification until then. So you can recite white Zambhala mantra or yellow Zambhala mantra. So while reciting that, then you express the four opponent power.
You know, you express the four opponent power. As Buddha have said, there’s no there’s no even a single negative karma which cannot be purified by applying the four opponent powers. So once can able to apply once one can able to apply four opponent power, it is it is definite. One can able to purify. But that is not just expressing from the mouth, but it’s expressing from double your heart.
You know? So the the first opponent power, you know, the first opponent power is the power of refuge power of the holy object which is Śākyamūni Buddha and the rest of the other Buddhas including Vaishravana, Jambhala and Mahākāla all those are the power of the object So you can see the holy objects here, you know. So you you should inspire, you know, their present, when they are present. You should feel their lively presence there. You should feel that they are listening to you.
You should feel that you in fact can able to communicate with them and whatever the prayer that you’re going to whatever the purifications, expressions or supplication expressions all are, you know, the the lively reciting the Buddha can able to hear and they can able to bring the effect of the purification by forgiving, by granting the blessing of subduing our mind. You know, by subdueing our mind by the Buddhas can able to purify it. Now what is what is called subduing? Subduing the delusion, lesser miserliness, lesser desire, lesser hatred, lesser anger, lesser ignorance. So those are the effect that receive the blessing from the from the Buddhas.
So here, the first opponent power, just simply think from your heart, express from your heart just close eye or open your eye is really Vaishravana is really there. Śākyamūni Buddha is really there. Mahākāla is really there or Tārā whatever holy object that you comes into your mind, it is really there. You know? It’s not just a statue, not just a drawing and and that one statue is not just only one.
It’s surrounded by numberless Buddhas, you know, nameless Buddhas residing here for the purpose of granting blessing to you. So you should express like that. So then second opponent power, good to feel regret of wrongdoings of the past. You know one of the opponent powers is you have to feel the regret. So here if we don’t remember any wrongdoings of the past then at least you should remind yourself that I’m a samsaric being, you know.
I never committed any wrongdoings intentionally, but I’m quite sure unintentionally I’ve accumulated so much negative karmas until now. So therefore, negative karma there, it is absolutely wrong of doing that and I’m I I regret as I I really swallow a poison. You know, I really regret of doing that. So bless Buddha, Vesavani, Makala, all the Buddha, Buddhist service. Bless me, you know, grant me the blessing, you know.
I really like, I really can’t stand, can’t bear, really can’t bear, you know? But don’t jump. So so don’t jump. So be stable, be firm, but your heart will really feel it is not right. You know, it is not right engaging in the act of killing.
And not right is engaging in the act of lying, stealing and it’s lying, stealing, sexual misconduct, etcetera etcetera. In particularly today, it is not right engaging in the act of miserliness, stealing, you know, deceiving other’s possessions. Because those are the obstruction for our wealth, prosperity, you know, for so you see. So then the third one, remedy, the antidote. So the antidote is that the mantra, you know, you can recite the mantra.
So together you recite the mantra while reciting the rest of the opponent power recite the mantra. Or if you cannot chant that then at least chant So this is the antidote, the opponent power of antidote. Then the last one, the fourth opponent power, the power of resolve that you should feel. If possible you should expect even cause of my life until my death comes, even course of my life, I will not engage into any any sort of these wrongdoings. Best.
If not, since the requirement to complete the four Opponent Power, you need a timeline. So then it says until I go out of until I finish this session, until I finish this Jambhala practice even course of my life I will not engage in the practice. I will not engage in the act of miserliness, act of stealing, act of you know like stealing then etc. Act of killing, know lying sexual misconduct etc. So so once you are once you can apply this four opponent power as Buddha said there’s no even a one single negative karma which cannot be purified.
So now it depends on sincere, how much that you express from your heart. So that much your purification can happen. See? So then while I’m using Oh, sorry. Until I pour water, until I offer water to Jambhala, you should do the purification practice.
The moment I start Tampala offering water, then you should engage in the practice of accumulation of merit. So then whatever you have offer candles or flowers or even you have not offer whatever they’re offering here including this light you should visualize as infinite you know including the the light of sun light of the sun in the daytime, light of the moon in the nighttime, you know, entire the Christmas lights, you know, the lights that which on in shopping centers, know, in in in different perils, especially today in in Buddhist communities. Everyone is lighting millions and millions of lights. All those you should express that dependent arising, you know, by the force of emptiness and by the force of Buddha’s blessing, all become my offering. All are my offering.
And I am offering all those offerings to the actual directional Buddhas, Buddhist, and in particularly today relating to Śākyamūni Buddha and his manifested Vaishravana, Mahākāla, and Jambhala. They are the one that who receiving these offerings. At the same time, the entire Buddha is receiving the offerings. You know? So if you happen to offer one kanda, don’t just think only one kanda.
You must express this infinite kanda, you know, infinite kanda that you you offered. So like that. If you haven’t offer yet, never mind. Whatever people offer, rejoice. Feel happy for them.
You know, you should rejoice, feel happy for others wrong or others good doings and that’s one of the way to accommodate merit also, know, so so so like that. So then when I start to use the daddar, this stuff when I start to use this stuff then that time you should engage in the practice of hooking the wealth. So dhatara use five color strings and it has a different different significant of different different design here. It has the effect created, you know, from from you know, from Buddhist time to to it has the it has the it has the ability to to assist, to hook hook the wealth, not just wealth, knowledge. Not just knowledge, health, you know, health, knowledge, wealth, spiritual development, spiritual realizations, you know, hook.
So you will have to hook like that. So here when I use daddar, all of you should participate from your heart yourself also holding a daddar. And when I when I move, you know, clockwise, you should think that you are hooking. You know, if you have a well vase at your home, if you have a well cabinet at at your home, you’re hooking all those the the karma which can able to, you know, which can able to, what you call, attract by wealth, by prosperity, by knowledge. All those karmic frequency are all hooked into your wealth cabinet, hooked into your wealth vase and hook within you, within yourself.
And so how to do that? Visualize five rainbow colors. This symbolize the five concentrations of the Buddha. So we ordinary people we ordinary being unable to hook, you know. Even we will use our hand also too heavy, you know, can’t can’t manage.
So we we have no choice to use Buddha’s concentration to hook all those those knowledge and wealth, etcetera. So so through your visualization, the image that the the the the the tool that we’re we’re using to hook this look like a rainbow color. And it is like a rainbow color. There’s no particular form, but yet you can imagine, yet you can see some kind of color and which has the five different colors and which is the five which is the the the five concentrations of the Buddha. So if you have any kind of like a you know, for the benefit of numberless beings, if you have any, you know, business deals, you know, if you have any projects, then this is the right time for you to enhance enhance.
And especially you yourself, you know, that rainbow the light, five concentration light from the ten direction Buddha, in particularly Vaishravana, Jambhala, Mahākāla, Jambhala, enter from your crown and completely pervades up to the toe. And until that your bones, bone marrows, blood, you know, has everything completely transformed into a rainbow body and that also regarded very effective for health. Regarded very effective meditation or practice for health by doing this meditation. So at the same time what is it, it actualize, it consecrate your own body in the aura of attraction of others respect, knowledge, good good things, you know, wealth, etcetera. So like that.
So like that. So then after that after that, then we will do the auspicious prayer, you know, auspicious prayer. So then ends. So hopefully, we can end by travel try something. You know?
So as far as concerned, the Zambhala practice, in the earlier time, we you know, in the past, we we also did Zambhala practice. I have mentioned I’ve introduced how this Zambhala practice came about, but I think there’s some new people, so I think it’s good to know. So the Jambhala practice is not just mainly pouring water and it’s kind of ritual. It’s not not not not not that. You know, it is it is total.
It is pure compassionate practice in relation to Jambala, which manifested by Śākyamūni Buddha himself and which actualized by Chenrezig which actualized by Chenrezig. So in two thousand about two thousand six hundred years ago when Śākyamūni Buddha was meditating in India, So Devadatta also is a prince and was he actually follow-up with Śākyamūni Buddha but somehow he was overwhelmed overwhelmed with the competition, overwhelmed with the jealousy jealousy. One of the reason is because he’s also he also prince. You know, Śākyamūni Buddha was prince, but he also think I also prince. You know?
If you have ten followers, why not I also should have maybe twenty followers? So that kind of like competition. So the Devadatta totally hates Śākyamūni Buddha. Totally dislikes Śākyamūni Buddha. And if Śākyamūni Buddha advised every you know, let’s say, Sujata Sujata, that’s one Indian lady, you know, after Śākyamūni Buddha was six years strict retreat, his body was totally kind of like slimmed down, know, no food for six years.
So Sujata was who who who was looking after cows. And so that Indian lady saw Śākyamūni Buddha so then she offer milk Śākyamūni Buddha to drink then Devadatta saw Devadatta saw Devadatta kind of heard about it So there was other thing. You know, you only talk about compassion and this and that, know, bodhicitta and yet you yourself, you know, consuming in a part of animals, you know which because milk comes from a cow you see. So then the Devadatta tell his students make sure cannot drink milk. So then Śākyamūni Buddha was consuming salt.
He tell his teacher make sure don’t take salt. So such as that there’s a five or six different like a principle, there were other, you know, apply into practice to just to against judgement of Buddha, you know. So actually, my story went supposed to go this way, my story went that way. So so anyway, now go this way. Okay?
So so when Vaishravana Buddha was meditating, then so so Devadatta, you know, tried to find all sorts of all sorts of ways to destroy Buddha. But but somehow he was always protected by his large number of disciples and total devoted disciples. So until Devadatta, like give up, know, that’s not the way to destroy Buddha. So he went he when when spotted when when Śākyamūni Buddha was meditating, he went he climbed up to the hill. So from the hill, from onto here, he he rolled down big rock to smash Śākyamūni Buddha.
So Śākyamūni Buddha remained in aura, aura of protection with fire fence, you know, rainbow and fire fence like that. So when there was he rolled the stone, the stone came up to the Buddha, but when reached to the aura, the the the light the fire fence aura, the stone cracked into pieces. It just crack into pieces. And nearby, you know, Zambhala, that time I think it’s I don’t think it’s called Zambhala. Anyway, he’s the one, you know, meditating.
He’s a mahasiddha. He’s one of the mahasiddhas meditating there. The small stone was hit on his head. The small It hit Jambhala’s head and then the mahasiddha’s head. So painful.
So then so a few days, you know, it it become very serious wound. And that disturbs so much for his meditation. You know, it distract distract the concentration. So then it kind of getting worse and worse. So he know, Śākyamūni Buddha is meditating somewhere nearby.
So he’s a kind of senior meditator like that. So then he went, asked Śākyamūni Buddha, you know, it’s very irritating, very painful. You know, it’s really, you know, disturbing me from my meditation. So how to go about? Then Śākyamūni Buddha said, you you you meditate on compassion.
You meditate on compassion. And you meditate seriously on compassion. So then the ten direction Buddha’s the compassion will manifest into a form of a compassionate enlightened being. Compassionate enlightened being. And he will help you.
He will treat the wound. So then the Mahasiddha went back. So meditate on compassion and suddenly Chenrezig appear. The Chenrezig, two arm Chenrezig not the four arm, appear in the two arm, the two arm Chenrezig right hand holding the Ravachalu. This the vas not a normal vas but it has a very thin neck, long thin neck called Ravachalu.
So holding that vas, left hand holding crystal mala. So so then Jambhala expressed, you know, I have this problem. And Śākyamūni Buddha, I mean, whoever, my senior meditator or whatever, say so that, you know, somebody will come in, somebody will appear. Must be you. That kind thing must be you.
Say and so then he he was very desperate and say if you can ever do cure my wound you know I will promise you that I will promise you that whatever you advise me, I will do it. So then Chenrezig advised the Mahasiddha, if I can able to cure, you have to protect those who practice compassion, granting them all the facility, conducive facility like wealth in order to secure their long term constant practice without having any distraction of financially such and such. So ask him to help to secure, you know, help those practitioners and wealth, health, knowledge. So Zambhala is not just for wealth, it’s for everything, you know, but in particularly for wealth. So so then Sambala said, I would definitely do that.
I would definitely do that until, you know, as long as the the practice of compassion remain in the being in the in the being, I will remain there to assist them, help them, you know, help them. So like that. So then Zamala was there that Chenrezig offer. It was that time Chenrezig recite his own name mantra, you know, the six syllable mantra in Pāli or Sasi or whatever. It’s actually the Om Mani Padme Hum, the six syllable mantra.
So pour Om Mani Padme Hum, Om Mani Padme Hum, Om Mani Padme Hum, Om Mani So cure. It’s kind of like the after pouring some some wood nectar completely cured. So after curing instantly so many mongoose not just one you know he has only one. So many mongoose the entire space completely filled with mongoose not the rat Not not the naughty rat. It’s the mongoose.
You know, think it’s it’s really it’s really it’s really I think bigger size or I don’t know. It’s a mongoose, you know, it’s look like a rat. Yeah? Entire space completely filled with the mongoose and all are vomiting jewels. Vomiting, you know, vomiting jewels.
And all the jewels, that time, the most of the jewels, the aspect is a pearl. It’s a pearl aspect. It’s kind of like a vomiting pearls like that and that pearls are the wishful jewels not just ordinary stone or whatever. So so that period, not just in that area, but almost the entire universe that time, like, let’s say, the human beings. The beings are completely, purified hunger, thirst, poverty and actualize even the crops like no need to plant.
The moment you wish corn, just corn come. The moment you wish fruit the moment you wish like like I don’t know that time apple but you know maybe just give an example the moment you wish apple apple comes whatever you wish just just in front of you just comes just comes. It’s like so so then so then from from that very day on, so this Dambhala water offering practice came about. So it’s so effective for you to adapt this practice at home, you know, not to misuse just pouring water, thinking you know so so so much attached to this this holy life. It’s all about practice of compassion.
You really want to practice. You really want to have a conducive condition to practice. You really want to bring great benefit to numberless beings. For that purpose, I’m engaging into this water offering practice. Normally we say nectar offering practice.
But the word there, it says water, but actually it’s nectar. You have to visualize nectar so pouring a nectar and when you do that practice you should visualize Jambhala is like the real kind of that time Mahasiddha and you have to arise as a Chenrezig. So if you ever receive any initiation that you can instantly arise as a Chenrezig. Two arm be who you are but Chenrezig think you are Chenrezig then offer the nectar. It will bring will bring great benefit remember our Guru, His Holiness Lama Zopa Rinpoche you know he will do the water offering practice without without without what you call stop even a day wherever you go you will do the water offering you know conjoined with the making charity of water to the Praetas.
Those who are totally tortured but suffering of thirst. What you do is, you offer later you can watch how I do. So it’s very simple. Offer water. First you yourself generate Chenrezig then Jambhala is a real, the Mahasiddha there having the same wound so offering nectar and infinite nectar then halfway halfway then you you switch the mantra into Om Mani Padme Hum recitation you know, charity to the Preethas.
Those those beings that who who are suffering through thirst, you know. And those Preethas, those Preethas, they have a very thin neck. It’s thinner than a needle. The size of the neck is thinner than the thinnest needle you know like that. Stomach is like bigger than the elephant stomach, than elephant stomach, horse stomach but the neck is thinner than the needle so when you offer water you cannot just pour zoom like that so that’s the whole reason the apache loop the vase necessary to have a very thin neck very thin neck.
And when you pour, you cannot just zoom for like that. Have to pour very very thin like that, you know. So that’s that’s all about feeding the water to to the the the have suffered so much suffering of thirst, born into hungry ghost like that, you know, by the negative karma, miserliness. The the karma to become hungry ghost, their their their throwing karma or their main karma to throw them to to bonus hungry ghost is the the the miserliness, miserliness in possessions you know miserliness so that’s that’s the that’s the main karma like that. So when you when we pour the water you recite sambala mantra and you also should visualize those of you have initiation instantly arise as a Chenrezig you are also pouring together you know and those who don’t have a Chenrezig initiation you visualize Chenrezig on top of your crown to arm and you are like kind of like a your hand is like a handle for generously up there pouring water because in order for you to accumulate extra merit more merit by engaging your physical into that action so like that okay thank you so first again here we have to do Yamāntaka sādhana I forgot in order to engage into this practice Dambhala practice yeah yeah we’re going to do the Yamāntaka sādhana so those who have Yamantaka initiations then you can do the self generation of Yamāntaka okay and during the until I give you a signal, that time you recite the Om Shiti Vudhanana Hum Phat, Om Shiti Vudhanana, Om Shiti Vudhanana Hum Phat One of the most powerful dispelling mantra.
So we encounter so much obstacles in our life so it’s very helpful for you to you know back to participate in this practice. So here the recitation of white Zambhala’s mantra. Then after that, recitation of the four goddesses, four dakinis mantra. So try to recite together. So now the nectar offering to Zambhala.
So as I as I mentioned earlier, please do the visualizations visualizations and recite white Jambhala Mantra. Then after that we will recite the Om Mani Padme Hum. So when I pour water outside at the end, at that time one should visualize one making charity to especially those who are tremendously unbearable suffering of thirsty. Again by doing that one accommodates merit of actualizing prosperity and wealth. Okay.
So here is a Jambhala blessed water. So they will distribute. You put you show your left palm. Clean properly. Left palm.
You will pour on your palm, drink, levopa, you can do like that or just drink, just drink. Then one spoon will sprinkle around your hat. So that time you should feel joy, you know, in a joy. You know, the more joy you feel is the sign of receiving blessed you receive the Jambhala’s blessing. So then that bring the effect in the in the world like that.
Okay? So then at the end of the session, you can you can get an empty mineral bottle. You can take, you know, fill up your bottle, bring back home, share with all family members, and put in the refrigerator, and you can take as a blessing. Okay? So now comes to the dada.
So I have to go up to the wealth room to to bless the wealth cabinet. So this LDC work cabinet is everybody’s work cabinet. All LDC members, students cabinet. So now here, you should think when I go stem. So then you should by the time when I come back, maybe next morning, so you should feel that your wealth whatever wealth that you have is secure or protected because we have to replace the guards such as Vaishravana, Palden Lhamo, Mahākāla.
They will be guarding the wealth. You know? So until the next next year or, you know, at least once a year, we will reconsecrate. So until then, you know, it guards. So then you also assist us to bring more wealth more wealth so that we can have we we have more kind of opportunity to bring and help others.
You know? And also for sender, know, whatever financial, you know, is there so we can expand. We can make bigger and bigger. We can we can bring more and more opportunity to help others. So so like that.
So everyone’s wealth is the same. So during when I do that, so you can recite. Chun louder. Chun louder. You know?
So voice or s as minor. So here, you the the public have to do three prostration visualizing the well vast upstairs room. You do three prostration from here so that you are part of the well you’re part of the owner of the wealth vase. So you make three prostrations. A short one.
Thank you. So morning session is over. Those of you interested to take the the blessed water, it’s very beneficial. You can you can come to school. Okay.
Good afternoon. Good afternoon. Good afternoon. Okay. So many of you have offer these crystal jewels to Namtosai.
This is one of very relevant offerings to Nam Tossei. Namtosai himself is wish granting enlightened manifestation in the form of guidance. So I would like to offer one jewel now because this is specifically the consecration of Namtosai statue and those of you have already offered the jewel there so please please motivate from your heart that you are you are making the the best offering in the world which is the wish fulfilling jewel you know even though you’re offering one small kisser or whatever but you should express from your heart that you’re offering wish fulfilling jewel by making this wish fulfilling jewel offering to Namtosai which is the equivalent offering to all the ten direction Buddha Bodhisattvas. By then one accumulate the merit to oneself to become the wish fulfilling jewel. The merit, the blessing one obtained by making offering to the holy objects or holy beings is to obtain blessing, obtain merits.
So the merit which you obtain by making such jewels, offering to Namtosai is oneself to become a wish fulfilling jewel so that in one’s life, so that whatever remaining of remaining time that we have could be hundred years, be ten years, could be one minute or two minutes or two day, three day, whatever but one will become most beneficial once life will become most beneficial to benefit others and to actualize the full advantage of this precious human rebirth to actualize fully enlightenment by accumulating merit so therefore the merit that one going to obtain is the merit that one become a wish fulfilling jewel those who need food you know one transform into a food and pacify the hunger. Those who need shelter, one instantly transforms into a shelter, provides shelter to others. Those who need medicine, one instantly transform into a medicine and provide medicine. Those who need a refuge those who need protection one instantly transform into a refuge and a protection. And those who need guru, one instantly transform into a guru.
Those who need those who need, you know, those who need the, you know, what you call the companions, you know, one becomes virtuous companion to those beings, you know. And wherever need harmony, you know, happiness, one transforms into a, you know, role model of harmony and peace. So such like, you know, he’s known as Dalai Lama, you know, even though, you know, such a mess, world, but, you know, he is compassionate Buddha Chenrezig, but he transforms, he manifests into a human being you know. human being in the form of guru, Dharma guru, Dharma guru he becomes a guru you know and he’s a he’s a also the wheel turning and a Dharma wheel turning king in this era you know Dharma wheel turning king in this era and he’s a peace peace lover you know you know even though he’s just a one simple monk you know he regarded he’s just a one simple shakya monk one simple you know follower of Buddha Śākyamūni Buddha. He regarded that you know in his in his mental concept that he don’t have any object of his possessions and, you know, he’s like total renounced, just a simple monk, but he is one of the greatest peace lover, one of the one of the you know wisdom eye who always shine into into war, into you know almost every aspect of the world and to numberless people you know reveal the teachings of loving kindness compassion and harmony you see so so those are the examples that what I’m talking about you know by actualizing merit one will obtain you know one one will obtain all those abilities so in short by making those those offerings you know later tonight during the light offering especially in the night light offerings especially effective in the dark in the night time so whatever offering that you’re going to make whatever offering that you have met you know so in here in particularly the jewel offering is to obtain the ability of yourself to become wish fulfilling jewel wish fulfilling jewel you know wish fulfilling jewel up to fulfill the entire numberless numberless beings’ wishes is to be total free from suffering you know total free for suffering the total state of freedom from suffering is the state of Buddhahood still Buddhahood and become Buddha.
So your purpose of accumulating merit, your purpose of trying so hard you know spend so much energy you know to do this virtuous activities is to accumulate merit to oneself to become Buddha. That’s the ultimate goal and the purpose of becoming Buddha, the ultimate goal, purpose of becoming Buddha is to lead every single living being into the state of fully enlightenment And that is very relevant and that is our responsibility because there are numberless beings whose enlightenment is totally dependent on each individual of us. You know us each individual our enlightenment. So if we delay to become Buddha there’s numberless beings you know prolong their duration of suffering in Samsāra. So this is the fact.
So this is very important to keep in our mind that you know the moment we delay to become Buddha and that prolong the duration of suffering to those beings. And that is not just one person. It’s a numberless beings who has a karma affinity to become Buddha through your enlightenment, through blessing of through your enlightenment. So you see so therefore it shows that now you know how crucial how urgent you know to accumulate the merit the merit of wisdom and merit of method and engaging into all these virtuous activities is whole sole purpose is to oneself to obtain enlightenment, oneself to become Buddha. Okay.
So now rejoice you know it’s so important that you know you must feel from from your heart feel happy rejoice and feel happy you know if if you didn’t get chance to offer not necessary no need not necessarily you know as long as as long as you feel happy as soon as you rejoice it’s okay, it’s okay but then you already motivated to offer even greater even great you see so now the thing is whether you get chance to offer the jewel or not you must feel happy. You must feel you have all you have you have hundreds and thousands and zillions of reasons to be happy now. You have hundreds and thousands and zillions of reasons to forget about suffering at least for this very session. Just leave aside the suffering things. Know, leave aside about worry.
Know, just look at Veshawani and and just bring the smile in your face and most importantly bring the smile in your heart and feel happy. You just think how fortunate I am whether you can able to reflect on the reasons of how fortunate I am or not but just tell yourself how fortunate I am, how lucky I am. It’s almost like you are on the top of Shangri-La. Not the Shamri la hotel. You should regard I’m on the top of the wall.
Top of the wall, top of the samsaric wall about to you know about to fly towards beyond, it to allowed to about to fly beyond the peak of saṃsāra. About to fly beyond About to fly beyond Samsāra. That’s easier. Yeah. So I like that.
So okay. So so happy. Okay. So this afternoon session is the consecration of Vaishravana as well as the Makala. And at the same time is what you call the entire the aspect of the practice which is related to the protectors, Dharma Dharma protectors.
So this practice involved in an initial stage this practice involved purification practice to purify whatever negative it is which which accumulated from the broken samayas, broken promises, and particularly, you know, broken tantric samayas as well as the Buddhist vows and the Prātimokṣa vows. So the protectors do guide us, you know, during the the in the in the in the practical life. But if we break the samayas, they do also remind us in a they do remind us, you know, through the experiences of certain the unconducive, you know, circumstances. So therefore is here this practice involve purification then after that practice involve the once after them it’s a process to the protectors then And also there’s prayer to request the dharmapalas to always remain with us, you know, to bring about the protection. And there’s also one stage in the practice to dispel the inner inner outer sacral hindrances.
So then after that, we do the the nectar black tea offering to the protectors. So here the protectors involve Veshawani, Guru Mahākāla and Palden Lhamo and Kālarūpa. So those are the protectors that the nectar offering and all the prayers is related to those protectors and all those protectors are the enlightened aspect. You know those are enlightened protectors who came in the aspect of dharmapala. So even in Vaishravana, there’s a two aspect.
The standing border guardians, one of the standing Vaishravana is the which is guardian, just a guardian. But the Vaishravana who sits on the snow lion, who is the manifestation, who resides in the in the ten bhūmi in the ten bhūmi, bodhisattvahood’s ten bhūmi, but whose whose whose mental continuum already obtained the fully enlightenment so therefore it’s an enlightened being. Buddha is a Buddha but who came in the aspect of protector, who resided who who resided in the ten bhūmis, you know, ten bhūmis. As far as concerned with the worldly guardians, Vesavani, it’s it’s just a form of a gardens. So that’s the difference.
So during the during the prayers, you don’t have a text, so please please do recite Vesavanese mantra. So those of you who interested to receive the oral transmission, I offer the oral transmission of the mantra. So take the opportunity of this occasion. So the benefit of having oral transmission, you know, the merit and the the effect of the recitation of mantra is, you know, hundred thousand times, you know, greater effect during the recitation. You will receive the oral transmission from from the the without the without broken knee without without unbroken, let me say, received from the the master whose lineage is, you know, proper lineage, unbroken lineage.
So so so that you whenever you recite a mantra you can able to channel directly up to the Buddha Vajradhāra you know up to go up to Buddha vajradhara so like that So this Vesavani mantra, I’ve received from my late guru, Geshe Lama Konchog, as well as Lama Zopa Rinpoche, and I think Demo Rinpoche, and other few Kirti Tsenshab Rinpoche also. So so those are the lineage lamas. And those lamas, they receive mostly receive from Jamyang Rinpoche, the His Holiness the Dalai Lama’s junior tutor during the past, you know, one occasion in the in the various occasion in the Lhasa. So so like that. So then that lineage go up to the the lord and the Chenrezig lineage go up to the masters then after the Buddha Vajradhāra like that So you put palm together.
Then repeat after me three times. So then also, I take the opportunity to offer the oral transmission. White Mahākāla, white Mahākāla, white Mahākāla. I think think the lineage go to the Lama Zopa Rinpoche, I think, again, go to like that. So please repeat three times after me.
So during the puja so you can recite Om Vaishravana Svāhā. So you have seen the Veshawani statue so you try to visualize as clear as possible visualize as clear as possible then from from Guru Vaishravana’s from Guru Vaishravana’s heart here where I place the vajra there, where I place the vajra, you know, and and and link the string from here to there. So just right where where the vajra is placed. So from there, it’s a center of heart emanating, you know, infinite golden light infinite golden light rays, you know, through your visualization. You know, infinite golden light rays, and it come to you.
You know? Then that that enhance your health and your wealth, prosperity, and and particularly, enhance your bodhicitta realization, emptiness practice, compassion, loving kindness, after actualizing enlightenment, enhance. The sign of receiving the blessing is the inspiration. You feel you feel inspired. You feel from the top of your heart.
You feel you feel good. You feel inspired. You know? You you feel like it’s really something is happening, you know. So so that those are the sign that you are actually the meditation is is performing in the right right track.
So try to do that. So we will perform our ritual, I mean particular pujas here. We will bang all sort of musics and this and that so you do your meditation okay so like that thank you Page forty two. So now we all go out outside. Don’t what’s that.
Stand around the Veshawani so everybody hold the rice and flour so we consecrate there. Hello, everyone. Everyone who’s here, before you go home, please help yourself to the fruits and the offerings outside. We’ll bring out some plastic bags, and you can bring them home. Okay?
Thank you.