(ungrouped) — Sur

Recite the stone line, please. The king is dispelling prayers. Then after that, we will do the the short mandal offering. So here so while reciting the sūtra, one have the understanding of Lamrim, then try to reflect on the renunciation of bodhicitta emptiness, in particularly emptiness view from the Prāsaṇgika Madhyamaka School. And while doing the Snow Lion-Faced Dakini dispelling practice, if one has any hindrances, encountering us of any hindrances at work, in relationship, and in in in community and to while reciting this Snow Lion-Faced Dakini during the clapping, during the three time clapping.

Then one should visualize that all the hindrances are dispelled. So then after that, we’ll do the mandala offering. And particularly, today here, we’re going to do the oral transmission of the sūtra Sur practice, the oral transmission of the Sur teaching, the aroma offering practice. In order to receive the oral transmission from the teach teacher or from the whoever is giving and giving the oral transmission have to have to have the characteristic of well received lineage of the oral transmission from the unbroken lineage practitioners. So then one should have the confidence to offer the oral transmission with the understanding of there’s a definite benefit from the practice.

And in order to provide that to oneself, at least have to encounter a few incidents of the benefit that one received or achieved through this practice. One was convinced through this practice the benefit or the purpose of this practice. So then with that confidence, then I have to offer the oral transmission. So here, those of the those of the practitioners who don’t have who who have not received any of the high circuit tantric initiation, and it is not it is not qualified to it is not allowed or qualified to do the self-generation of deity. Sub generation of any of the deity.

But in this aroma offering practice, there’s a section where one have to generate oneself as the compassionate Buddha, Chenrezig. So so those of practitioners who have not received highest tantra initiation in the the let’s say, those who don’t have highest tantra initiation, by receiving the oral transmission only for the purpose of this aroma offering, then oneself allows to generate one is inseparable or one is oneness with compassion and Buddha generates it. So there’s one advantage of receiving this oral transmission. Even though oneself not allowed to do the self generation of the deity, but in this particular practice, for this particular practice and by receiving the oral transmission and one has this special benefit, which is, allowed by the lineage lamas. So then, you know, offering mandala offering, making mandala offering mandala offering before the teachings, especially before receiving the vows, oral transmissions, commentaries, initiations, it’s not because you are paying off for the master that will perform the duty.

It’s nothing about that. It is all about oneself to create the condition to receive the blessing of the teaching, you know, by showing the respect or the by showing the respect and belief and conviction towards the teaching. And in fact, showing the conviction, faith and belief, trust, respect to Buddha and his teaching. So including sitting on the throne including sitting on the throne when you give the Dharma Dharma teaching, sitting on the throne. As a person, as a true Dharma practitioner, as a true Dharma practitioner for he or her own sex is very embarrassing.

Very embarrassing sit on the high throne and face such a wonderful human being or such a wonderful enlightened beings or maybe Buddhist or Aryabhis. It’s very embarrassing and it’s very embarrassing. But why need to sit is why without any choice is kind of like why without any choice need to sit on the throne is again is all about the disciples or the students or whoever is listening to Dharma to receive the blessing, to receive the benefit of the teaching, to receive the benefit of the teaching which channel through the person who is giving teaching. And the teaching is Buddha’s teaching. The teaching is Buddha’s teaching.

So the respect goes to Shyatyamuni Buddha, goes to Shyatyamuni Buddha’s teaching, and the benefit received by the person who is listening to the teaching. Due to that, with the total humblicity in the in the in the teacher’s mind. Then with the understanding of emptiness with the understanding of emptiness create the condition with the understanding of emptiness then in your heart, you know, you you in your heart, seize the the pride and and express from devil your heart that you are you are you are in fact in in sitting in the position of the lowest. But for the benefit of the to the listener that, you know, in in the outer aspect that you’re sitting on the high throne. So that that’s the whole reason why before sitting, snap on the throne.

Before sitting on the throne, there’s there’s a moment of snapping. This is to remind remind the person before sitting, remind emptiness. Remind emptiness and remind the purpose of, you know, sitting on the throne, and also to remind to to to cease or to to to cease that pride. So that’s the reason. Therefore, order to receive oral transmission, one has to offer the mandala.

So when you offer the mandala, you visualize ten generation Buddhas, Bodhisattvas, and particularly Compassionate Buddha Chenrezig who revealed this teaching, Compassionate Buddha Chenrezig who performed this teaching, Compassionate Buddha Chenrezig who have enlightened by practicing this teaching and by understanding that Compassionate Buddha who have liberated numberless beings from the six realms to fully liberation by this practice, through this practice, then offer one’s body, speech and mind, and one’s possessions, and most importantly, offer one’s devotion to Guru Śākyamūni Buddha, Chenrezig, in particular Chenrezig and all the ten directions’ of Buddha Bodhisattvas and offer in order to receive precious teaching, precious instruction or precious the oral transmission, which can only then can able to actualize the blessing or the benefit of liberating oneself and liberating deliberation of others, you know, with that. So so like that. Okay. So please do the Heart Sūtra. Heart Sūtra.

Under the teaching section, fisher. Heart of the perfection of wisdom sūtra. I prostrate to the Ārya Triple Gem. Thirsty, I hear at one time, the Bhagawan was dwelling at Vulture’s Peak mountain in Rajagriha together with a great community of monks and a great community of bodhisattvas. At that time, the Bhagawan were absorbed in the concentration on the categories of phenomena called profound perception.

Also, at that time, the bodhisattva, mahasattva, Ārya Avalokiteśvara, looked upon the very practice of the profound perfection wisdom and beheld those five aggregates also as empty of inherent nature. Then through the power of Buddha, the to the bodhisattva, Mahāsattva Avalokiteśvara. Śāriputra, any son or the noble or daughter of the noble who wish to practice the activity of the profound perfection wisdom should do upon it like this, currently and beholding those five aggregate also as empty of inherent nature. One is empty. Emptiness is form.

Emptiness is not other than form. One is also not other than emptiness. In the same way, feeling discrimination, composition of factors, and consciousness are empty. Śāriputra, likewise, all phenomena are emptiness without character, it is unproduced and sustained, without state, not efficient, not fulfilled. Therefore, in emptiness, there is no form, no feeling, no discrimination, no composition, no factors, no consciousness, no eye, no ear, no nose, no time, no body, no mind, no visual form, no sound, no odor, no taste, no object, touch, and no phenomena.

There is no I element and so on up to and including no mind element and no mental consciousness element. There is no ignorance, no extinction or ignorance, and so on up to and including no aging and death, and no extinction or no aging and death. Similarly, there is no suffering, origination, cessation, and path. There is no exalted wisdom, no attainment, and also no non attainment. Śāriputra, therefore, because there is no attainment.

Bodhisattvas rely on and dwell in the perfection wisdom. The mind without obscuration and without fear, having completely passed beyond error. There is the. All the Buddhas dwelling in the three times also manifested completely awakened to unsurpassable complete enlightenment and reliance on the perfection wisdom. Therefore, the mantra of the perfection wisdom, the mantra of great knowledge, the unsurpassable mantra, the mantra equal to the unequal, The mantra that tries pass by all suffering.

So be known as true. Is not false. The mantra of prajnaparamita is declared. The the, those surrounding India entirely along with the world class humans, asuras, all of us, well, the joy and hardy praise that’s spoken by the. Page fifteen.

So when you if any of our newcomers, and that when you recite the Snow Lion-Faced Dakini mantra, the dispelling mantra, Akasamara. So instead of the rosary, you know, rosary counting in, you should count out. You should count out. Right? You know?

You count out. So and not necessary not necessarily you count just one mantra for one mala one beat. You can just count. Know? So then you can manage.

Try to complete one round. If not, then whatever it is. So it signify of dispelling the, the hindrances, dispelling the hindrances, particularly the invisible hindrances. Invisible hindrances. You know?

It’s the the invisible hindrances. So do Akasamara. So then the mala normally, the mala, we use left hand. Left hand use the ring finger and the thumb like this. We recite mantra like that, isn’t it?

Holding at the heart level at at level of heart and OM MANI PADME HUM, OM MANI PADME HUM, OM MANI PADME HUM, OM MANI PADME HUM, and we reside like that. But it has, again, this effect of activating the bodhicitta and wisdom, you see. So what for for the recitation of the snow lion face dakini mantra, you can use your right hand, and you use the finger and the thumb, the first finger and the thumb. So you can use, like, Akasamara. So you you can use you can also place a label of the heart, then, you know, you can even move as fast as possible.

So this is the significant of dispelling the hindrances. So whenever in in in a day to day life, if you feel that some, you know, some obstacles are coming into your way, then you can you can do the Snow Lion-Faced Dakini mantra recitation, dispel your mantra recitation. Then at the end of the mantra recitation, then you can clap three times like that. So in fact, there’s a prayer, in order to dispel. So, you know, there’s a prayer, so you can you can you can copy and you can recite that clapping three times.

So then after that, then if you have understanding of emptiness, try to try to apply the understanding of emptiness to the the harm harm givers or the hindrances, and that’s how that you can able to, you know, clear the obstacles. Thank you. I prostrate to the gathering of dakinis of the three places, who abide in the holy yoga of space? By your power, the and magical emanation, look after their friends and Buddhahood child.

Okay. If you are holding, then you what do you how you do? Is it? Like Then like that. So you can those who don’t have mala, then it’s okay.

So now there’s a use of mala. You know, for this, it has a significant of using the mala, not just counting, but it bring the effect of dispelling, you know, like taking out of all the obstacles, you know, to dispel out like that. By the teaching of the three supreme rules of possessing the power truth, may inner and outer hindrances be transformed. May they be dispelled. May they be pacified.

May they be completely pacified. May abundantly oppose dharma be completely pacified. May the cause of eighty thousand obstacles be pacified. May we be separated from problems and harmful conditions to dharma. May all enjoyment be in accord with the dharma, and may there be auspiciousness and perfect happiness here right now.

You can do short mandala. You can just replace eighteen short mandala of breath. Okay. Thank you. So in order to make this variation as a a cause of liberation, then it’s necessary to, you know, set the Dharma motivation or the right motivation.

The motivation that the purpose of coming here to receive the oral transmission of the sūtra practice and and the the that, you know, wanting to engage into the practice of sūtra practice. With all this, you know, the what was it? You purpose is to myself to actualize fully enlightenment. And the purpose obtaining myself fully enlightenment is, the only one purpose is to enlighten numberless beings into the state of fully enlightenment. And for that purpose, I’m going to receive the oral transmission and I’m going to receive the oral transmission and brief explanations and so may my sessions be for that purpose.

So one should one should express this from deep in one’s heart. So this should practice. So before giving the oral transmission, it’s necessary that, to introduce the lineage, the gurus that took from whom that one one have received the oral transmission. So it is to establish proper lineage of the unbroken teaching. So it’s a tradition that has to be provided.

So I have received this oral transmission of Sur practice in Bodh Gaya quite many years ago from Kirtimati Sogra Wangchuk, who is our guru, who is one of the living enlightened beings who engaged into the sūtra practice, who missed even a single day of doing this, who never misses even one single day of doing the Sud practice, even how busy he is. Those of us here who know Rinpoche’s day to day activities or schedules is twenty four hour, you know, ongoing, you know, day after day, month after month, year after year, you know. And, you know, he’s he’s over sixty over years old. And since since young and until today, you know, wherever he is, that he he never misses miss this practice. He takes this practice as one of very important, very necessary, very precious to bring immense benefit to others.

That also encourages us and inspires us to practice this practice. Rinpoche, whatever practice he does, he practiced based on the blessing of the gurus and blessing of the proper unbroken lineage of his spiritual masters and who regarded today’s time, who regarded even into the great monasteries such as the great Tibetan monastery universities regarded Kirtanama Soguram Bichai as one of the Dharma in action and who is the role model of the root of the teaching, the Guru devotion and who is also one of the role models who is very ethical, who practices pure Samaya. So we are very fortunate to have this lineage from Rinpoche. Then I have also received the oral transmission from my late spiritual father, a guru, the great Mahasiddha, Geshe-la Konchog Kyab, who have shown to this world that who have actualized the highest stages of the path, enlightenment by incurable signs and very obvious signs as according with the Buddha s own scripture, the significance that he has shown through the relics and his deeds during his practices, the dedication that he had offered for his life to the practice as no different from the great ancient Tibetan yogic such as Milarepa.

So and I’ve received the oral transmission from the great master Geshe Konchog Kyab who take this practice is a very important practice and who is somebody who is the practitioner who constantly, you know, practices practice and especially in earlier time, you know, even during his time in in in the cave, there’s no substance for him to offer, no substance to offer the aroma, smell offering to the Sur offering, but still he finds a way to actualize even he sacrifices his own tsampa, dried flour. Instead of eating, he rather makes the Sur and offer to this aroma offering to benefit of the other beings. So then, I’ve received from these two great living Buddhas. So even though here by myself, Maybe you can regard never practice. You can regard never practice.

And very lazy to practice. And even, you know, even know there’s a benefit, but somehow, you know, just waste the time with, you know, make myself very busy and make myself spend more time watching TV. So anyway, so, you know it is my fault and it is me who I am. So it’s empty of practice, empty of realizations. But since I have the lineage and you will receive the blessing from them.

You will receive the blessing from the Kirtanama Soguram Bichai and the Guru Master Geshe Konchog Kyab by receiving the oral transmission from me, you know. So you don’t have to worry that you might not receive the blessing. You have the right channel there, you know. So don’t worry about who I am here. So that’s the tradition of have to let you know how the lineage come about.

So then the benefit, you know in Tibetan we call chögi chawa, the characteristic or the benefit of the teaching or the sur. It’s not just aroma offering or smell offering to the spirits or pretas or its many This offering is one of very extensive nectar offering to all the ten direction Buddhas, Bodhisattvas, and Aryan beings, and holy beings. One of very, very proper and extensive and marvelous offering, marvelous practice to the, you know, relate to the Buddhas, you know, to offer to the Buddhas. So therefore it is a marvelous teaching and it is profound teaching which can bring immense of merits which can accumulate immense of merits and which can bring immense purification of negative karmas, immense purification of the sufferings. Particularly, this practice will accumulate the immense merit or the causes to actualize food, drink, shelter, prosperity and protection of wealth and protections of the food, drinks and actualizing food and drink as a medicine.

And not only that, the ultimate benefit of this practice will bring actualize the causes of enlightenment actualizing all the conducive conditions for the practice of this or practice in the stages of the path within very short time efficiently and at the same time clear all the hindrances to actualize the realization in the path. Realization in the path and bring swiftly closer to the enlightenment and that brings closer to the benefit of numberless beings. You know, and that is the whole purpose of bodhicitta or the great compassion. So like that. So so therefore, this practice is not just not just, you know, for for for offer to the sentient beings or charity to the sentient being or charity to the debtors or charity to the spirits.

It’s not just not not that not just that, you know. But normally, when you hear about Sur Sur practice, you know, people reflect this practice is the smell offering to the preathers, smell offering to the debtors, smell offering to the spirits, you know. So it is it is completely you know, it’s a it’s a you know, only, you know, only offering only smell offering to the pet petters. Only to the petters, spirits, and debtors. So this understanding or this interpretation is absolutely wrong interpretation, absolutely mistaken interpretation.

This is a practice which is one of the extensive practice of charity, making charity of aroma or charity of smell to practice, intimated beings, to debtors, to spirits. Yes. But that is just one side of the benefit. It is one side of the benefit. Especially what is the benefit?

So then this aroma offering, this sur offering is also one of very powerful and very effective puja or practice to those who are in bardo state. If any of the friends or relatives if anything happened to the life, I mean pass away then if it is within forty nine days one of the very effective you know offerings one of the very effective puja is to do a Sur offering. Sur puja. Soup offering every everyday soup offering. Know so then dedicate to the person who is the deceased and this practice will able to clear their mind and this practice will able to actualize the ripen the imprint of the past positive kamas, positive practices.

This practice will bring effect to the deceased one to bring conditions to purify their aspirations and there’s even there can be even benefit of enlightening you know you’re creating condition to enlighten them in the limited state. It has even, there is even chances to bring an effect from this practice by dedicating this practice to the deceased one to actualize enlightenment in the limited state. It is an amazing practice. You can help to your loved one. If you wish to benefit to all the living beings who are struggling in intermediate state now, then you can make this charity in general.

It’s one of the most effective practice that you can offer to them. How this practice bring the benefit in the wealth, secure the wealth or bring actualize more wealth by making charity even to the loved one who is in the intermediate state or even to the other beings who are in the intermediate state. The fact is have they all are our debtors They all have our coming coming debt. Debt. Debt.

Debt. Debt. Debt. Debt. Debt.

Debt. Depth, coming depths. From beginningless beginningless lifetime we have rented their womb. We owe them so much. They’ve been our mother for many, numberless times in the past lifetime.

Not only that, we have fed by them food, shelter, protection In many, many ways, many, many ways we are unable to pay back that, unable to repay those debts. So by doing this practice, we can able to repay the debts. By repaying the debt, one can able to secure the position, the merit that one already have. At the same time, since it’s a creation of merit, again one will bring, since it’s a creation of merit by generosity, by charity can able to bring extra wealth, new wealth, more wealth. So that’s how it works.

Why in our life, you know, how much we we we how much we we earn, you know, work hard, but once a while somehow money just disappear. Well, just disappear. You know. Earn and earn and earn for ten over years and suddenly you invest into something within one moment gone. Or you earn so much then you invest into something and suppose to pay back and never pay back.

It’s a result of your karma. It’s nothing. There’s no reason for you to get angry to them. There’s no reason for one to be stressed up by this instance because we have not purified. We have not paid the debt.

In in this life, in this situation, or well already happening, well already experiencing of of losing wealth and if you want if you want if if if you ask me to pay by cash, pay by possession, it is almost unrelevant. Know, know, I say I understand that I owe to this person because already taken out most of my money then now still there’s more debt and asking you to pay more is unrelevant you know nobody will do that but you have to finish paying it Otherwise, there was some way, somehow it will lose. So the best way to recover this problem and best way to repay the debt is through the Sur offering. Do the Sur offering. Do the Sur offering.

Do the offering always dedicate to whoever have an debt will be paid by this. It’s not necessarily just to just for the the the the spirits or just for the intermediate state beings. You can even apply this practice to to the living beings to the living beings by making charity by making charity to every single smell eaters, every single smell eaters. And within every single smell eaters, maybe numberless of semitars are not your debtors, not necessarily can be debtors. But by making charity to them, that create a karma of cleansing the karma that which you owe to even to the living beings, even to living beings.

So then that’s how that, you know, by doing this practice, even though you lost so much investment in one particular business, you will be compensated by something else. And even there is a possibility of even extra bonus. There’s even there’s a possibility of extra bonus. Extra bonus, you know, that’s Then this practice is very beneficial for relationship problem, you know, by making charity to the smell eaters, making charity to smell eaters of the student practice, the relation problem you owe the same incident with the relation of the partner that’s why you are experiencing the karmic result. That also debt.

You’re paying the debt. So if you don’t pay it faster, you will get worse and worse. If you it will get worse and worse. Or if the karma haven’t encountered into you or the karma haven’t ripened into you, there’s a danger. Break up later or ten years later.

You know? Or maybe maybe tomorrow or something might happen. Say, okay. Boom. Break up.

You know? Okay. I cannot work. Like that. All is about the karmic debt that you are experiencing and it’s necessary to pay off as soon as possible and one of the one of the very powerful solution is making Sur practice.

So is it good for relationship, good for business, Then this is a very powerful practice for the spiritual development to secure the past merits, to secure the past ethical virtues and at the same time to to to bring, you know, more more more vows or or more practices, more realizations, and by making, Sur charity to the, smell eaters and at the same time making charity making offering to the the to enlightened beings, one will able to you know, one will be one will be one will be, you know, simply enlightened, very fast, very easily obtain the blessing of the, you know, the realizations and realization of the in this digital path, then one will obtain the enlightenment so that this has that much benefit. These practices, know, they’re such a such a great benefit in this sort of practice. So now so then so so in order to do this marvelous practice, how to do? You know, how to do since this practice has so much so much benefit is so wonderful. Now how to do?

You know? So first, you need to, actualize all the ingredients, to actualize all the ingredients for this practice. You know? So first of all, you need to actualize the sur ingredients. So, sur ingredients, it involve, it must it must require three whites and three sweets three whites and three sweets, with the mixture of, roasted barley or roasted, roasted barley or roasted oats or or or or any roasted flour, you know, any roasted flour, any roasted flour.

Okay? So the three whites are yogurt, butter, and milk. Yogurt, butter, milk, three whites. Three sweets are, honey, rock sugar, and and and and normal normal sugar, the white sugar, the crystal sugar, the crystal sugar, and the rock sugar, and honey. And the best is best is good to use the the the organic honey, the the the raw raw honey.

Best is use good to use the raw the the real honey, which not not added by the other substance. So so then that mix with the that mix with the the roasted flour or roasted oats. Roasted flour or roasted oats. So the amount amount you say that I say that so I I I don’t know about the the the the millimeter or whatever. I I I have no unders I don’t have I don’t know about this.

So I I use my hand. So let’s say that let’s say that a handful and one palm full of roasted flour, then you add butter maybe maybe about this much. Oh, okay. Don’t better say one hand ten ten teaspoon of roasted flour and one teaspoon of butter. And then then no.

One one one tablespoon of butter and oh, this this is very easy. Very good. Ten no. Ten tablespoon of roasted flour, one tablespoon of butter, and one teaspoon of milk, one teaspoon of yogurt, and and one teaspoon of honey, one teaspoon of sugar, one teaspoon of rock sugar. So that there’s some extra butter because it helps to burn faster.

That there’s a you know, only the butter is tablespoon. The rest is teaspoon. You know? So so so so so like that. So then so before you make the the the sur, container where you’re going to mix including that that spoon have to be very clean, well washed, very clean.

Know? Best, you should have a specific special spoon for that, specific special plate for that. I would say that the the the thing to to to mix, you know, the container for that. Then and the honey and the butter and the milk, all those substance should should should have a separate only to use for that purpose, not to not to share with, you know, your breakfast butter or whatever. So, you know, to have a separate needed it have to be very very clean very pure you know so then when you mix try to at least cover masks wear masks Try not to what you call it a pollute to your your breath through your breath breath breath to your breath you know not through your breath So through your breath, through your breath.

Okay. Not to pollute, you know, so cover like that. So then, mix then mix then, for the for the usage, you can burn you can you can burn whole thing, whole entire ten ten spoon of the the the the substance burn one night. It’s up to you. Or just burn, you know, one quarter of the teaspoon also can, you know, as long as one even just this much.

What do you call the Normally you take the ear or you put ear ticker. Ear Ear bite. Bite. Go go go go to side spoon like that one. Okay.

You can even just you know amount of ear digger you can just burn also also enough or or pinch or also a pinch or whatever I know just even in it that much also sufficient you know But most important thing is have to have a good fire and make sure that there is a there is a burn and smell. Burn and smell. And the container where the where you’re going to burn container, that is you should have a separate container only to use for the sewer. The reason is, mostly there’s a danger of using the incense burner because it’s kind of like a smoke, isn’t it? Burn things, isn’t it?

So there’s a danger of using the smoke burner or there’s a danger of using, you know, go to beach and burn in a barbecue, you know, there’s a there’s a danger. So it’s not supposed, not not appropriate because as for incense, there is many aroma such as there’s one substance called gugu. Many of the incense powders and incense sticks contain that substance and that substance, but it has a very good frequency. And also many other substance include in a common incense. I’m sure both Chinese incense or Tibetan incense or whatever.

Then worse, some of the incense that was used by Hindus, they even contain some of the like even like bloods, you know, some of the bloods. You know? Tibetan incense never contain that, but in some of the Indian incense, it will contain bloods. So so it’s absolutely not supposed to use. So so those substance, instead of instead of, like, you know, bring the the smell eater in, it will chase the smell eater.

It will chase the smell eater. So the guggul, during the initiation, before the initiation, there’s, you know, the attendant burn and there’s one one one black black thing called guggul, and that actually is to to chase the hindrances. You know, chase the especially if you do some kind of a horse blessing to to cleanse negative energy or like, you know, whatever whatever or those called spirit or whatever, then they burn that one. Chase. Chase.

You know? Yeah. Chase. It has the it has the the substance of chase, not even need to recite mantra. Chase.

You know? Like that is so many incense content that so so therefore, sir, you have to be separate separated from even the burning container should be separated from the incense burner. And if it is a barbecue where people fry meat or worse, not supposed to, not supposed. So that have to be very, very clear. Even we want to practice very purely, then you have to be very clear.

So the container size is small, big, it’s up to individual. You can just get this much container and buy a small chuck. The best is the wood is better because nowadays the charcoal also contain many sort of chemicals and most likely maybe not not not appropriate. I don’t know. You know?

There are some kind of very awful smells, you know? So don’t know what they put in order to make fire. So the best is use the wooden charcoal. That’s the best. And of course, if possible, good to use medicinal, not poisonous woods, chuckle.

Many of the chuckles, they just chop any sort of tree, then after that, they sell in the market isn’t it? So it’s quite difficult to differentiate. The best is to use this what you call non poisoned tree, non poisoned wood chuckles or non poisoned wood sticks, you know, is the best. So like that. The time when to offer the suit offering.

The time, best time no. Say, there’s no there’s no particular best time, I think. Time is from sunset till midnight, one o’clock. Or twelve o’clock midnight. So you can say best time from midnight from from after sunset till till twelve midnight.

But if you have a very stable samadhi, very stable concentration, then you can do any part of the day, then you can able to bring all the guests you know, in any time. But but many of them let let let me no no samadhi. No no no concentration. So you have to you have to offer the suit in the time that where commonly those smell eaters are naturally descent to consume the smell and that should be after sunset till midnight. So then So so then So then after offer the the the the the remain ashes remain ashes when you when you can clean, it depend on the the container.

If it’s big, you can clean, you know, even one month later or one year later. It’s up to you. But if it’s, you know but it’s always advised to keep as clean as possible. You know, maybe you can clean up every few days or every two days, three days. Then if possible, wash properly by the by the pure water.

Then you simply, you know, don’t use those, you know, today the the chemical, you know, to to wash the the the you know? So you shouldn’t use just use a pure water and some, you know, just clean brush. You can just clean nicely like that. So so like that. So then the the ashes ashes, one can if one if one available, then throw in the sea.

Throw in the sea. Or throw in a river, running river. You know? Or or at least throw in a pond. You know?

Throw in a pond. Throw in a pond or or throw in a high mountains or, you know, or throw in a, like, a very clean clean on the clean grass or at this clean place. You know? So when you throw, you should you should again make a charity of the ashes. You know?

There’s many beings who consume those ashes. You know? So then again, you see, this is also from a from a charity. If you’re throwing in the ocean, you make a charity to those beings in the ocean that who can consume it. And especially those what you call the those smell eaters who attach to the earth who attach to the earth no.

Who attach to the like water, who attach to moisture, who attached to water, who has the moisture and there’s many simulators do attached to the like big oceans, big seas, you know, and who can be in the category of Nagas but formless, who can be in the category of Nagas but formless, It’s possible. You know? There’s such such existing. So you should you should think that you’re offering again in the aroma offering to to those particular beings who attach to the oceans or water or moisture. If you off when if you if you are throwing to the to the to the earth, then again, same thing.

There’s many spirits, smell eaters who attach to the soil and and earth. And some, they also do sprinkle. You know? The ashes, they sprinkle. And in that day, those smell eaters who who who’s karmically reside within the the within the, what do you call, the frequency of air, frequency within the, you know, the air within the air.

Or you can also say they’re attached to the sky or those smell eaters who attach to the cosmic energies, cosmic cosmic cosmic existence, such as sun and moon, such as what do you call the stars, You know, there’s there’s a smell. It is who who who whose karma, you know, attached to those elements. So then when you you know, there’s some they throw like this. Know? Throw.

Just throw. Then we they visualize that also making offering to them, making charity to them. There’s such a way that also can be done in many ways. Then if not possible, just throw in the garden, Just your own garden. It’s also okay.

It’s all okay. So then now they’re here. There’s a commonly one misunderstanding. Once you make aroma, the sirup offering, if you make offering today, that means must make every day. You know?

Must make every day. Otherwise, the smell eaters will harm you. Otherwise, smell eaters will harm you. Why? Today, you offer.

Tomorrow, they come back. No food. Then they will harm you. So it’s, I don’t know, maybe not nice to use, say, nonsense, but it’s a it’s a misunderstanding. You know, there there’s no no such.

If they come, I mean, of course, it’s kind of disappointing, but know kind of disappointing, but you won’t receive harm. That’s the for sure is you won’t receive harm. It is disappointing, isn’t it? Today, you kind of say that I’m going to give a lunch and tomorrow also assume come and have lunch, no lunch, then of course disappointing. It is realistic but there’s no harm.

It’s to make sure that they won’t harm you. It’s to make clear you will never receive harm. You will never receive harm. If in case you forget to do the next day or you’re busy to do the next day or you’re or maybe and somehow that, you know, you’ve the aroma finish, the the sort of sort of substance finish then then then just then then then what to do? And just maybe meditate on emptiness or, you know, or or just go there and give some Dharma teaching.

It’s it’s true. It it it is in the teaching of the god. There’s one section that you can give Dharma teaching to the to the smell eaters. It is true. There’s one section that you can give Dharma teaching.

So, even in case your your aroma offering finished, then you can, you can you can meditate on emptiness if you have understand or you can meditate on bodhicitta compassion loving kindness you know to those sinner eaters if they are you know due to their karma you know they’re born as a sinner eater you know it is it is unfavorable. It is unfavorable rebirth, you know, is an it is unfavorable rebirth. So may you detach may you detach from all this, you know, may you detach all this substance of attachment and may you you may you may you follow the path of may you follow the path of enlightened beings such as like Amitābha, Chenrezig, you know, may you follow the path of compassionate one, Chenrezig, So you can just think of like that, meditate like that. By expressing this and this, they hear, they can sense. And this is also the you know, in giving Dharma Dharma teaching, giving Dharma, giving the Dharma charity to the to the seminators or to the to the seminators.

So you can do that, you know, you can do something like that. So so it is so much benefit for you. It is, you know, unbelievable benefit to secure your wealth, to bring more wealth, to bring better health. Okay. Here.

Now I can remember. Better health. Most of the discomfort we experience, most of the especially most of the skin diseases, cancer, epilepsy, Then retard retarded. The sickness of retarded. Then then then also the you know, when you grow or you lost the whole memory, what you call it?

Al Alzheimer. Al Alzheimer. Alzheimer. Then this sense of like fear all the time somehow that very cautious and fear, you know, all the time like something like, you know, you is bothering you, you know, for fear of forbear of forbear of, like, all the time receiving harms. If I move this way, forbear of, like, you know, it might hurt me.

Move that way, also forbear of my hurt me. You know? There’s there’s no, like, a space that you feel safe. Are mostly the harm received from the debtors and which you have caused that kind of harm to them. So by making suit offering every day to day life, you start to feel like somehow that you feel secure, somehow you feel comfortable with where you are, where you go, what you do.

There are a lot of comfort, lot of temporary benefits are there and of course the accumulation of merit and obtaining genuine ultimate refuge by the Buddhas or by compassionate Buddha Jaina is definitely there. You know, definitely there. And ultimately will one will gradually you know, ultimately one will be liberated, you know, through this practice, by doing this practice, you know, you see. So therefore opportunity try one’s best to do every day, try one’s best to do every day and no need to fix the time say seven o’clock or eight o’clock whenever there’s opportunity from after sunset to midnight. I know quite sure that by midnight one will be back, you know.

So from any how busy one one is, you know. So so the moment you come back, then immediately just just burn the offering and the the prayer is so short, very short, very simple, very very simple, very short, you see. So like that. Then so if you are traveling traveling then unable to do, then wherever you reach, you know, that night, you you you can compensate of not breaking, you know, day to day offerings. Let’s say from here to if you’re traveling to America, day and night changes.

So but you’re on the flight. It is absolutely inconvenient. You know, it’s a reality. So so when you reach America, then if it is morning, then when but here night, then the night that night there, then you you do you do the offering then then again you know the the smell eaters are formless more smell eaters are formless and they are undestructible and undestructible so you don’t have to worry that oh the smell eaters at home you know they’re hungry now I’m now I have to give to new smell eaters in America not like that so you know so wherever you perform this practice the doctors that we are dedicating all will be there present within one that moment, within that very moment. That’s it.

Just just the substance, right substance there, right motivation, you know, and and the the the practice of the Sutras is whoever is supposed to consume one instance, in one dead moment, they be there, they will be present, and those are your guests. Those are your guests. And of course, for the accumulation of the connection and accumulation of merit and of course you can do some visualization or inviting those Buddhas, Gurus, Deities to visualize and invite them in front of you, then offer the Aroma to the Buddhas first. Then after that, then let the the smelly to enjoy the the aroma. It’s all like that.

So then so we have to we have to be very clear. This practice will only bring benefit not harm. And there’s a huge misunderstanding about Sur practice because you say Sur offering to the pretas, smell eaters, spirits then people you know, psychologically or people like like somehow they misinterpret. They just just interpret or offering smell to spirit. Then then then all sort of confusion, you know, misunderstanding occur in your mind then you impute then it’s not then then they start to feel like really some harm is coming to your your life.

It’s not the spirit outside that is harming your own spirit is harming you. Not the outside the spirit that who used to be your guest. Your own spirit, your own mind is torturing you and harming you. Oh, suddenly tomorrow forget. Your spirit is the one telling you, oh, no.

You know? Also then no sleep. Then after that, you start to see shadows going on here and there. So so it’s it’s the problem is here, not there, you see? You see?

Yes. It’s spirit is harming, but who? Your own spirit, not outsider. Not not the outside. Don’t guess.

Those smell eater guests. They appreciate, they are so thankful and they always find a way to repay your kindness. Most importantly, karmically you pay the debt and that naturally secure your wealth secure your relationship secure your your spiritual practice vows everything you see so it’s unbelievable practice like that so I have to make sure to think like that so try one’s best Continue. So the best inspiration, think of Kirtanama Soguram Bichai. The best inspiration, think of Rinpoche.

Our guru, our own guru, our own guru, guru. It’s a living practitioner. Just think Rinpoche. And what I’m saying is it’s the truth. I’m not lying.

I’m not I’m not just just comforting you or or try to inspire you using wrong things. Not like that. It’s a real fact. You know? I I follow Rinpoche three years, day and night.

I know how it would. Rinpoche, even, you know, he stay in a hotel or wherever, you know, even in train or he will make sure somehow, you know, he has a way to make sure do the suit offering. I mean, in LDC on top outside the room, there’s one chair, you know, one chair. In fact, that’s the chair that way he used to sit and do the suit offering outside there. You know, he used to every night even when he here, wherever, you know, how busy he is like, but his time is because he has this Samādhi concentration.

So for him, it’s day and night. No different. You know? No different. He can able to invite anybody that who need to invite over them.

You know? So his time is like ongoing. So sometime morning, two o’clock, he will do. Whenever he finishes some of the activities, then he will do the show offering. So there’s something like that.

So best inspiration is Rinpoche. And lately, in Singapore, Rinpoche was there about two months ago, think, during Chinese New Year. You know, Rinpoche was strongly recommending. You know, he he was strongly recommending, especially in today’s time that people experience this economic crisis, you know, so much fears of losing job, so much difficulty in finance, you know, and not only for our onset, but even for others, family members, friends, you know. You know, your your finance is okay, but when you look at your friends, your your friends and those friends you to whom you know how much they suffer through the economic crisis.

Unbelievable. Mr. Was advising that it’s urgent for us to do this practice in order to save our and others stomach, at least to save our stomach or help to save others’ stomach. He was advising to do even different in in the center or in individual house. You know, he was advising.

So so in future, once we once we have all the conducive conditions then, Rinpoche also advised that maybe the students can take turn, but volunteer and those who wish to practice inconvenient to do at home, maybe to to your parents, to to your children, to to your friends, you know, they don’t want to see all sort of this kind of whatever. You know, so if if there if you have a difficulty, you do come at center, make a certain time, then be on time and that period, then you can do that. Or if you are not available then you can you can kind of courage others to do also also possible as I take turn today I’m not available so you can ask somebody to do tomorrow then after that channel you know like inspire channel everybody. Let’s say one month, each person take one day to do the the practice. If not possible in in our everyday life, I said that also possible.

That also is equal as oneself doing the soup offering every day. So and that was it, which is on advice. And it’s very fresh advice just recently, about two months ago or one month or two months during Chinese New Year. So so like that. And the place where you do where you do the the place where you do the suit offering, like like, let’s say, you have to be outdoor.

You have to be outdoor either out of the edge of the balcony, you know, or or in a balcony or in a on a garden or somewhere at the corner at the where near the wall. So those are the places that you can you can you can do it. And you don’t have to sit there to chat. If you unless you want, it’s not necessary. You you can you you can you can go back to room after burn.

You can go back to room. You can do the offerings. Or I mean, you can do the prayers. Or you can do in the garden and you can chant the prayer from Bhagoni also also can. So it’s it’s not like you must be in front of the the the offering.

So so those are the clarification. Okay. So better go through the the text. So whatever practice we do is always conjoined with the refuge and bodhicitta, you know, and especially the Mahāyāna refuge and bodhicitta which is in the presence of the four-line verse is very very important in order to make this Sur practice as the cause for enlightenment. Must conjoin the practice or inspire the practice by the refuge in bodhicitta attitude or thoughts or prayer.

Then, here, generation of bodhicitta. So there’s a there’s a there’s a, you know, the there’s a explanation or whatever so that you can just read it. Then after that, generate the bodhicitta by considering each sentient being in the six realms. So so not just like smelly eaters, as I mentioned earlier, you can make a charity to to all the living beings. Also, by thinking that the smell that we are offering the aroma is a wish fulfilling jewel.

It’s a wish fulfilling nectar or wish fulfilling jewel. It has the ability to provide those who don’t have a shelter, provide shelter. Those who don’t have a medicine, provide medicine. Those who are sick to cure sickness, meet the right doctor, meet the right medicine. One start experiencing any sickness, able to meet the right doctor, right medicine and actualize the complete cure.

So you can dedicate this practice for all the purposes and it’s like a wish fulfilling gem that you can able to fulfill entire six round beings wishes, individual wishes. So this is about it. So then self generating and invocation. So the self generation, here is the, is then generally I appear as a Khasarpani. Khasarpani, the aspect of white in color with one face and two arm.

The right hand granting supreme realization, and the left hand resting on the moon cushion and holding the stem of white lotus. You know? And I am seated in the half vajra posture and have antelope skin drop over my left shoulder, a light radiant from the syllable Hrīḥ in my heart inviting the guest of the nirvana and saṃsāra: nirvana to all the Buddhas, Bodhisattvas, mean all the Buddhas and Tathagatas, mean all the holy beings and Samsāra all the six realm beings in particularly semilators you know who take their take their seats on the comfortable cushion and those inviting guests such as Buddhas, Bodhisattvas, Tathagatas, arhats, they are sitting in front of you where you burn the incense, where we burn the smell so just just above the smell, offer a smell there sitting on a very comfortable cushion, you know the cushion which is which which is a file of sun and moon disc and those who are not reincarnated sitting on the lotus you know lotus seat on top of lotus seat sun and moon disc then after that then the enlightened Buddhas are seated comfortably. And those Gurus that who are reincarnated, who are going to reincarnate, who are living, those are sitting in a cushion like this, exactly like the cushion like this and they are Sangha, if your Guru is monk or nun, that’s sitting on this special cushion or cover called Dhingwa.

Has a great significance of sitting on this. So then if it’s a lay gurus, living one or those who are going to who already passed away but who are going to return as a reincarnation then those are sitting on the you know very beautiful either silk cover or like brocades you know brockets or very very smooth silk cloth or like that sitting there very comfortably you know the cushions are not hard or soft you know very soft but not too soft until you know something like very comfortable you know like you should feel that you know they are how comfortable they are you know that you have to express they won’t talk to you because we even they talk, we can’t hear. We don’t have the voice over here. Even they talk to us. So the thing is that we have to express how they feel, you know, and you have to feel the best from your side for them.

So that’s how it works about the visualization successfully. Oneself have to arise as Khasarpani. So Khasarpani is one of the name of the Chenrezig’s. So one is, you know, the mudrā is giving supreme realization, granting the realizations through eliminating the sufferings and, you know, lifting them into the state of perfections or realizations. So that’s a supreme realization.

You know? So then so then the left hand resting on the moon moon cushion. Means so here, resting on the moon cushion, you know, there’s a few different pictures or the statues that you might encounter. Some are some of the pictures, the gesture is just, you know, these fingers are touching at the cushion. It’s it’s it’s as I say, that touching on the moon cushion is something like this.

Then from here holding the lotus flower, you know, like that. Like that. Or like this. Like that. You know?

So so in in certain postures, they are sitting like this. They’re sitting like this or some even sitting, you know, like, resting on the on the on on the left. Then the lotus, you know, hanging like this. So so, anyway, the simple way to visualize is oneself arise as a Khasarpani. One face, two arms.

The face, one can’t imagine any of the beautiful pictures or images of generalistic, then you visualize your own face, your own face. But it’s it’s, you know, it’s with it with so much admiration that was beautiful. You know, like every single feature, perfection, perfection of every single feature. Then, jealousy is about age of like, like sixteen, seventeen, you know, sixteen like that, sixteen years old, you know, like that. Then, let’s say, then the hand mood, hand gestures, you don’t have to, you know, act like that, but you just rest comfortably or holding the text like this.

But in through your visualization, are sitting as exactly what’s supposed to be seated as the Khasarpani, you know, or you can do the Mudra and of course, it’s okay, you know, but otherwise, you just visualize that who you are is Chenrezig. So then how to do the self generation? How to do the self generation? Those who have the highest initiation, then you can dissolve yourself into as exactly like the highest tantric visualization, the dissolution of the ordinary self and arising of divine through the understanding emptiness is exactly the same. But those who don’t ever have to wait until initiation, after receiving the auto transmission, then one is qualified to do the self generation in the sense of I am Chenrezig, in the sense of that your mind, Chenrezig’s mind, Guru’s mind is inseparable, is oneness.

Your claret mind, no, your clear light mind, Chenrezig’s mind is inseparable. And you yourself, I am Chenrezig. You can express, you can tell yourself I am generosity and I am Chenrezig who is making this charity and who has the ability to in fact liberate six realms beings from the poverty and sufferings. So so you have to you to have a very firm and definite and no doubt, you know doubtless and and and single pointed and clear visualization on that. I am Chenrezigly.

You know? You shouldn’t think, oh, how come Chenrezig like this? How come how come generously as the mosquito biting? You know? So if you’re doing it in the garden, definitely mosquito bite.

So how come Chenrezig, you know, itchy mosquito biting? So shouldn’t think like that. Even mosquito bite, oh, now successful. My charity successful. You know?

They really come and enjoy, you know, the the blood or whatever, you know, because you owe to them. Otherwise, they will never bite you. You owe to them. That’s why they bite you. You know?

They bite you. You know? If you don’t owe to them, they will just go around, you know, enjoy the scenery and go back. You know? So so so is it so like that.

So so I am generous. You know? I am Chenrezig. So then make sure after I finish the offering after I finish the offering, then when you meet somebody tender I am generous it you know you have to be very careful then the divine provide the danger carry out by pride absolutely wrong then whatever practice you have done or throw in the water wash. No.

No. No. Nothing. So the moment you finish, you know, the practice, then the divine pride good to remain if you want. You know, it’s beneficial.

But otherwise, I have to be mindful that you will not carry out by pride. You know, it shouldn’t be like pride. Well, I’ve done the practice. You know, I’m so good. I’m decent at then all practices just naturally cease and nothing will achieve.

You Even worse will accumulate negative karma. You know? Like that, you see? So when you after done did the practice, well, every day to day like today you do the suit offering, but tomorrow if you I mean, your family members is starting to see how come, you know, become so soft? How come become so so humble?

How come does the the speech become so softer? You know? How come, you know, some smile now start nowadays start to, you know, since yesterday, start to smile and start to, like, let easy to let go. You know? And then, you know, they say like that.

You see? Not demanding or whatever. You see? Well, the next day, I go, how come what? What’s so fast every day, you know, something, you know, getting better and better.

How come? You know? So the effect of the practice should come into your own way of you know the effect have to bring into one one’s own way of life in day to day life in that in that manner. That’s the result of you did the practice, the achievement of the practice. So this is not just for Sur in any aspect of practice.

The more higher you practice, the more greater, the more you have realization, the more you say no. I don’t have realization like that. You should say like that. Yeah. You should expect, but not just simply say from up.

From what? You mean it. You mean it. You know? You mean it.

You you mean it. Yeah. I mean it. So more the greater practice you do, the the humbler that you you become, the softer the speech you become, you know, the happier that you become. You know?

So so like that. Right? So this is for all practice. Yeah. So So so so this is step generation then after that then invitation, evocation.

So evocation so invocation. So so after oneself arise as a Khasarpani, and for the purpose of this suit suit offering, as a guest, you know, it’s exactly how you send invitation letter to your your your for dinner party. Exactly like that. You know? How much effort you need to put.

You know? You need to prepare invitation letter. You need to make sure write very nice and make sure the guest will come. Write very nice in the letter, isn’t it? Or you are, what, honorable or whatever whatever.

You know? You are, like, this and that that, you know, until that the guest make the feel to come to your your your your gathering. So when you invite the Buddhas, you know, I was really inspired for the purification and accommodation of merit. I really want to bring benefit to the beings. Therefore, you know, for the accumulation of merit and for the enlightenment, please descend.

Must descend. And descend right now. Right this very moment, you know, without any choice until force is without any choice, descend now. You know, you you kind of force it without any choice, but it’s descend now, right now. And and then it’s without any choice, descend.

So then after that either you open eye or don’t open eye, see and there’s there. If you happen to open eye it’s like oh I see so many. Amitābha also there, Shakyamuni Buddha also there, Mañjuśrī also there, you start doing it. It’s a visualization you know since you did the invitation you know invocation they do descend the only thing is our ignorant perception can’t see can’t see now you have to project through your inspiration try to see and there is a possibility of seeing them so that’s the whole reason we should have many imprint of different images Tārā look like that Mañjuśrī look like that Lama Tsongkhapa look like that Lama Tsongkhapa Tsongkhapa look like that Dalai Lama look like that whatever Vaisravana look like that. So open your eye all those images.

Woah. Like, you know, it’s real. Like, in Tibetan, we call it. In Tibetan, thalim is like is like the chandelier light like that, you know, thalim is like almost like very colorful. Thalim is like so clear like that.

Thalim, like the the expression also like that. Thalim, like that. Oh, like that. So then you impute. Yes, that is Mañjuśrī.

That is LamaTsongkhapa. That is Tārā. Oh, So so then you can feel their present. And that’s the whole purpose. And if you feel from deep of your heart, you really feel their present, now you make prayer.

Hundred percent guarantee. Anything pray possible. And you are really directly communicating and that have achieved by the great practitioners. Great practitioners but that needs so much sincerity, that needs so much faith, that needs so much conviction. That, we can refer to the Asaṇga and Maitreya.

He has a definite sincerity, wholehearted conviction, like one hundred percent of one hundred percent conviction, one hundred percent one hundred percent faith, one hundred percent one hundred percent you know the devotion, then only then he able to see Buddha Maitreya until then Buddha Maitreya was in his cave for twelve years and until Asaṇga said I don’t believe you know you’re in okay I never see you in the cave I’ve been always thinking of you you know talking about you and asking you calling your name called your name hundred million hundred million times or you never appear. See, if you don’t believe, look at my ropes. You spit everywhere. You know, you’ve been keep weeping for twelve years. Look at my ropes.

This is all your speed. If you don’t believe, here. Look. And it’s all sorry. So is it exactly if you have the condition is that and Buddha has again in the teaching, it said that Buddha has the ability of descending in that very instinct once once you establish the the the the the the of conviction and faith and sincerity.

Again, you can refer to the story of Krimba Gye, the old man, you know, who was completely disturbed by the the children’s and grandchildren’s in the family and who who who run away who run away to become monk to have some peace of mind. So run away to become a monk or run to Śāriputra’s Śāriputra’s monastery. And Śāriputra said, oh, no. No. You don’t have karma to become monk.

Don’t know. You’re old man somehow. You know, you’re already old. Then on top of that, you don’t have karma? No.

Not possible. So he was so depressed, you know, though. Yeah. I don’t have a karma to become monk. The only way to escape from this family noise, you know, the the pressure is to run to monastery.

So then after that he was like very sad. Then he want to jump from the cliff. Then instantly, you know, Buddha have descended in front of him. Buddha have descended in front him and saved his life. And then through the blessing he he even he become a monk because he has a karma.

That’s a long story, better than already. I suppose to finish nine o’clock. I thought today I will make sure to finish nine o’clock. See, long story. So it’s like Buddha has that kind of ability.

So go faster. So blessing the substance. So in order to bless the substance, you need to do the self generation self generation of the deity. In order to do that, you need to have highest tantra initiation. So now after water, you will have the the ability to do at least do the instinct, you know, the self recognition of oneness of generosity and that is sufficient to bless the substance.

So then when you bless, so you need to hold vaginal bell if possible if not never mind Okay, now here. I’m saying in the whole contents. Yeah, whole vaginal bell Then you need the the nectar container nectar container, and if possible, a nectar pill called nectar pill. If not, at least put money pill. If it’s not possible, just put some black tea.

If that also not possible, then visualize. And then just just just visualize that you’re offering it. You know? It is it is it is it is okay. So if you have all the complete substance, so you say, So if you are the nectar here, nectar on the table or nectar holding here, use ring finger deep into the the nectar container, then sprinkle sprinkle by the by the, you know, by the help of the thumb.

Like this. Don’t throw yourself. Somewhere up up there. So otherwise, you know. So so this is the container, but, you know, then you can use small bottles or you can use something, you know, clean.

You know? If not, then you just we should you just you just don’t if you really cannot make it, don’t doesn’t matter. Don’t worry. Don’t don’t stress up, please. Okay?

So Om Benzra Amitta. Hold here. Around here. Ombenzalamida kundalay hana hana hana hana hana hana hana hana bless to the substance. Substance in front of you bless the substance.

So you can do anyway. You know? You can do any either way. But it’s very easy so then then after that then after that then after that Om Svabhava Shuddha Sarva Dharma Svabhava Shuddho Ham So here when you recite this mantra then try to meditate you know the explanation was explained below try to meditate all those all those explanations or meditations you should do And it’s just a simple explanation here from the emptiness. You know, dissolve the the ordinary substance just like a flower, ordinary flower, ordinary substance, and all dissolve into empty.

There’s no there’s no there’s even a single substance can label as ordinary substance, totally dissolve into empty, nothingness. From the nothingness, from empty, it then arise, you know, actualize as a such a wonderful frequent aroma, which has the billions and zillions of different frequencies frequency, which can able to, please and satisfied and, by the all the Buddhas as well as to all these male eaters and all the beings once you think like that. Then after that, so then after that, then Om Ah Hum. Then again, you use the the nectar offering. So when you hold, you can hold, like, in a three thumb and two finger ring finger and the first finger.

Hold like this. Three thing. And vajra is holding here. Like this. Bell here.

Times. Like that. Only one time only one time also only one time so here they put five I don’t know why it only one time so here in fact is to do a meditation on emptiness yeah Then after that then after the after Om Ah Hum, then recite the mantra. This mantra is called the mighty and great king. In fact, it allow the guests to receive the offerings as you imagine it, it may also be possible to them to receive the offerings as they wish.

So the this offering mantra, by reciting this mantra and doing this mudrā, you know, all the Buddhas that all the guests will receive the exact offering that they need exact offering that which can able to satisfy them exact by the power of the mantra and by the power of the mudrā. And of course by the power of the Samādhi. You know by the power of the Samādhi. Samādhi is the concentration that you know and the faith and the conviction that you are really doing it. You’re really actualizing the offering and they’re really consuming it, they’re really satisfied, they’re really pleased, you know, the kind of expression of the way you have.

So how to do how to do the mudrā? How to recite the mantra first? So you need to recite seven times. So there’s a mudrā now. So you have to do like this.

You know, you have to flip up. You know, press press down, then flip up. Then after that, a bit swell is the right side, then gradually bring to the left. Then after that, just roll naturally. Then around around the forehead around the forehead.

It’s kind of like, you know, like, you eat eat eat. When you do, please please please please eat eat. Like, you know, that is the same. So so So like this. Then you have to snap ring finger and palm.

So you have to do like Okay. Now easier way. Just put here. This also came. But but a complete one.

It’s almost like that. You have to guess whole house here, here, up there, and you will go. You are usher. Please eat, eat, eat. If the guest is only in front of them, please.

But it’s it’s very like that. So eat, eat, please. Enjoy. Enjoy. Enjoy.

Enjoy. Very respectful way. You know? So this is the mudrā for the seventh time. So the snapping is the Mudra that when we especially offer to the guest which is invisible, guest which cannot communicate through your eye contact.

You know? So this this is the the combination of the definitely consume it. Consume it. If a real guest in front of you, guru will come. Guru, eat.

Cannot. Guru, eat. Then they will say, oh, something wrong with you. So for the real person, we cannot do. So this is to to to to make sure that those invisible guests is really consumed.

So for the real again, know, cannot do like that, isn’t it? So like that. Then then after that, what is it? Outer outer outer of out of You know? So this Sanskrit.

So is, know, the the instinct nature of the body, speech, mind of the Buddha’s Buddha’s. Gende is the smell. Kame guna is like the, you know, the extremes, the frequency. Puja is offering, You know? Please eat, eat, eat.

Please eat, eat, eat, eat. It’s eat, eat, Like so again, same If you are unable to do that, then you just do it in front. So second time. So you can recite fast or short slow Samayam. By the way, if any of you have a family responsibilities, take care of children.

If you need to leave, please feel free. Okay? Then after that, the the the one of the most powerful one of the most powerful mantra. Below the symbols of power. The symbols are purified with the sound and negative karma of the who hears them and liberate these beings from the lower realm and offer the sound of the narrative.

I keep in mind. Then here, in in some of the practitioners, they they they ring the this one. There’s two. Like, you know? You know?

But in many cases, they also don’t do. So it’s it’s it’s individual tribe. Well, this is will bring great offerings of for especially sound. You know? Especially sound.

Sound music is open. So when you hold, you hold like this. Like that. So then you put put like that. So if you have, then you can do it.

If you don’t, it’s never mind. So then then after that, then you hold the vajra and bell. Then after that, you do the eight offerings. This is a short form. Never mind.

If those of you who is still inspired to do Sutras offering, if you don’t remember this, never mind. Don’t worry. Just do the Sutras offering. It’s okay. It’s okay.

And slowly, slowly in future, we can learn. You know? We can learn. It’s it’s nice to learn, good to learn, beneficial to learn, but don’t worry. In a monastery, it takes many, many years to to make use of used to it used to be, you know, to more grasp.

So I I I I respect you. You are already too good. Then after that, recite the four Tathagatas’ names, which which again regarded as very, very powerful names, which bring unbelievable purification of past negative karma, you know, and especially bring protections. And by reciting this four Tathāgata’s name mantra, by reciting the first first one will bring great you know, will bring blessing of great prosperity and jewels. You know?

Jewels like like gold, diamonds. You know? Jewels. The prosperity in in in getting jewels you know, jewels. Then second one, by reciting this mantra will able to bring the beauty of the physical forms will bring the beauty of the physical forms so from there it will also help to cure any kind of skin diseases or any kind of like I’m sure including the pimples.

You know so you know the physical beauties you know you will you will create you will bring great benefit physical beauty and that beauty is not for the just samsaric pleasure, but it will inspire to with some which which bring the inspiration to the to the practice to enlightenment. So it’s like that. So then then whatever karma that that that accumulated to to have a nice skin diseases, to have a like, leprosy, to have a you know? Whatever skin diseases will be purified. So then the third one, by reciting that, then one will able to gain the extensive merit of you know, always well, one will always experience the smoothness of, you know, wherever you go, journey is smooth.

Wherever whatever whatever bed that you sleep, very smooth. You know? Whatever clothes that you wear, all of you know? All very smooth, very means very nice, very comfortable. You know?

So and all the the karmas encounter, obstacles in journey, you know, even you wear clothes, always the the dissatisfaction of the comfort, all this will be purified. It’s just a just a one single example of benefit only, you know, just immense other benefit. So then last one then that by reciting the last name last the name of the the Tathagata then one will able to bring the great protection especially from the harm from the animals such as, you know, such as, like, like, tiger, snakes, you know, and also bring protection of what you call the cosmic, like, say, that the lightning, then you know lightnings such kind of like obstacles then also earthquake and fire you know tornado, tornado, what do you call it, tornado then you know, the flood water floods, you know, such and such. So there’s all the elemental harms will be protected. So these four names are you know, it’s a very commonly recited mentioned in many many many prayers so it is so much but this is just a just one single inspiration of you know it’s a benefit that’s one single thing there’s so much other benefits but then after that I’ll click to page four Offering the aroma then after that do the do the merit.

So first offer to the merit field means merit field means Buddha’s Buddhist Savvas those all the divine guests you offer to them and Most importantly that you’re offering infinite, You know, if you’re if you just like, very small aroma, not like that. Infinite. The entire universe is actually filled with your aroma offering. Entire universe. You you you have to visualize the entire universe completely filled with your your your this roasted flower with the three whites and three sweets, which is all entire universe filled filled with the you know, it’s your your your substance that then offer to all the Buddhas.

One Buddha also received immense numberless infinite, you know, of of offering. And it’s a zillions and billions of different good frequency not just one smell. One smell has a very enlightening smell, there’s another smell in light of it. So various smells, good smells and in order to bring this effect first what smell you like and try to visualize that smell. Then you you visualize that smell received by the Buddhas, the smell that which you enjoy the most.

So you are you you assume or you you you visualize that first. So then then then not only that, then smell is the the the main thing. Then the rest of the other offerings rest of the other offerings offering the different offerings of the five senses, different, you know, music for the ear senses, you know, the smell for the mouth senses, then music of the ear senses, then, a taste for the tongue senses, then, smoothness or the, you know, the comfortable of the robes, you know, clothes offered to the the physical feeling senses. So you can offer all those things. So whatever you want to offer, just offer.

Just offer. Offer more. Offer infinite through your visualization. Use your visualization and your Samādhi and use the technique of this prayer. Then after that then then making charity to the sentient beings.

First, you offer to those debtors. You know? Debtors, those who have a coming debt offer to them. And then then in general, intermediate state beings, you know, those are general the beings that who you don’t have a coming debt, but still those are the general beings, invite them, offer them, and they receive their offerings. They receive the, you know, the the the charity.

You know? Then as I mentioned earlier, you know, you can visualize and do like that. Then supplementary practice recite. Seven. So this is no mudrā.

So just recite seven time, and visualization is exactly you do as what is stated there. Then teaching Dharma to spirit. You see here? Teaching Dharma is really a part of the practice, teaching Dharma to spirits. Means teaching Dharma to the smell eaters, teaching Dharma to the not just spirit, but teaching Dharma to the those whoever has a mind consciousness in the six realms, those are the spirits.

Know, we are one to also we also have spirit, isn’t it? Means spirit don’t just refer to those ghosts or or or hungry ghosts or or the intermediate state beings. This refer to all the six run beings whoever your karmic affinity with you who can who can able to receive your benefit of charity of your Dharma Dharma then teach Dharma how to teach three principal aspect of path teach Lamrim teach Lamrim to them teach Lamrim to them so what you can do is you can you can arrange a few sentient beings courses So so first for three months, then you you teach and maybe from Guru Devotion to a certain. So let’s talk again. Teach three principal aspects of the path.

You know? Teach renunciation means express the renunciation, the understanding of renunciation, recall the understanding of renunciation in your heart that is called teaching. Recall the understanding of bodhicitta. If you have realization express the realization of the bodhicitta compassion loving kindness. Then express the understanding of emptiness.

Express recall. Remind yourself all the understanding of three principal aspects of the path. That is the teaching for the for for for those guests. At the end of the at the end of the strategic day, you should think that you have met the generosity of the whole stages of the path, which is three principal aspects of the path, then you have guided them into the Lamrim path, it’s definite that gradually they will obtain the full enlightenment like that. Then you can teach whatever teaching that you want to choose, you can organize it’s exactly like a semester you can organize to be organized you know today you just teach a Guru devotion and next day you teach a renunciation or next day you teach a you know teach a precious memory but you you you you express the teaching of precious memory but then tell them don’t attach to smell don’t attach to the inner state wake up you know come look at me how good I am how wonderful I am my rebirth I can practice Dharma I understand Dharma I can make such a charity you know be like me detach, go take rebirth, rebirth as a position rebirth like that it’s also teaching so then impermanent teach then especially teach them detachment most of the spirits are die most of the spirit they take rebirth as a spritter spirit hungry ghost or in particular there’s one spirit called Kalowa.

Spirit is within the Preta Realm but they are one of the section the spirit who always misunderstand in their perception. They think that they’re returning to home, they’re returning to their own lovers, they think is they’re benefiting them but the lovers who are living one receive the harm including taking their life you know so it’s a misunderstanding they have such kind of misunderstanding it’s true karma especially those spiritual Kalowa spiritual kaloa and kaloa when you are when your spirit when your spirit is very low you can able to see them in the in the the in the aspect of the energy or shadow which reflect the person who died. You can in fact can see the actual figure if if the person is coming to harm you and your spirit is very low you can able to see them see them you can able to talk to them no one else seeing but you can see them you know so such also that such also have so so those spirits are born into such kind of realm either through fear like unexpected death you know accident like in a tsunami suddenly you know just died then or suddenly, you know, fire fire your house fire died or suicide suiciders and then die with attachment, you know, at the time of dying that you attach to your diamond, attach to your cup, you attach to your books, attach to including your prayer books, you know, attach to your prayer books, you know you use for thirty years to practice then at the time of dying you cannot let go then instead of born in Amitābha’s Pure Land born in the Kalawa or dangerous you know So so even prayer book or then attached to a statue.

You know? Buy a golden statue. Put it at house. You know? Very expensive statue.

Pray pray pray whole life. At the time of dying, you will start to see the statue. You cannot let go. Expensive. Expensive.

That’s how that’s how that, you know, destroy our our our our our entire, you know, opportunities and born as a colorway spirit. See? So so those mostly who die from the kind of fear were born in the common spirit so then if they attach less attached to you know certain object and the object you are keeping they come to you In fact, they are are coming to request the the thing to return nicely, but in fact, it’s causing including life of the of living person. It happens in many many ways it happens. You know, I was I was heard that, you know, that’s what during the tsunami, the one place so many people die, so many and then people the people the helpers, the volunteers, they go, they hear all sort of sound screaming yeah they’re already crying what is true they’re already born as a Kalowa and their spirit hang around there they cannot you know they have taken rebirth but they’re taking rebirth as a kalova They’re taking rebirth as kalova or they have not taken rebirth their spirit is hanging around.

Present spirit in the individual state hanging around. So there is a such thing. So the best practice to liberate this kind of people this kind of beings is to do the aroma charity it’s one of the best one of the best so and within the aroma charity is teaching Dharma teach detachment teach detachment let go there’s nothing to attach you already you know departed from this life you’re actually on the journey to next life you know you’re you’re ignorant you’re taking a rebirth as a whatever whatever you who you are You know? So now now you you you have a connection with me. You listen my advice, and you take precision Marie, but, you know, so so like you you can like talking like that, you know, so much benefit.

They they they through the the sequence of practice, they really listen and they they apply the practice, and they’re really liberated. Some of them they immediately it’s not causing their life but immediately their preta life cease, go to intermediate state, take a human life. It is very fast. All this this present life immediately they born in a middle of pure land it happens like that so then teaching Dharma they are binding favor so favor party here now Binding favor. So you have to after that, after giving Dharma?

Okay. Now the charity is complete. Please return to your own destiny. Please return to your own destiny. You can you can you can express that.

Please return your Buddhas, you go to your own Pure Land or whoever, you know, the the whatever, the the guest, you go to your own destiny. You know? I’m very busy now. I have to go in. If they don’t want to go and say, oh, I’m very busy.

I better leave first. So just leave there also again. But anyway, just farewell. It’s a so one word is a now the charity is complete please return to your own destiny so like just say that much or you can follow that you know follow the word that here expressed then dedication dedication most important dedicate for enlightenment, bodhicitta dedication. Then after that, do the dedication emptiness.

Then whatever charity that I make, may this be the complete cause to actualize myself and all those guests, all those especially all those suffering guests the smell eaters and including rest of the other six realm beings they purify entire six realms karma and actualize fully enlightenment without delay even a moment like that. Then after that then make a dedication in emptiness, the dedicated myself and then the guests all the semesters or the six realm beings then the merit that what I accumulated through this practice, the object, the dedication that you met with enlightenment all exist based on the dependent arising, based on cause and condition. It’s nothing is exist from its own side. It’s empty from its own side, exists in the nature of dependent arising. Like that.

So just just remind and think like that so then after that rejoice how fortunate I am how wonderful how fortunate I am how kind remind yourself how kind you are always good to remind yourself how kind you are, how good you are, it’s necessary because today’s life many people suffer from depression because they never appreciate who they are. They’re very good but they never appreciate who they are. They think they are wrong, they think they are not good you know then the depression you know accumulate depression cause for depression so it’s necessary during this practice not a pride not a ego but to say how wonderful, how fortunate I am. You know I’m really thankful to all the past Buddhas, Buddhists, Gurus including my parents, my family members who bring up to this stage that I have such kind of knowledge, such kind of ability to do such kind of practice. How fortunate I am even I happen to die this very moment there’s no regret there’s no regret even I happen to die this very moment there’s no regret I have done my very best well done like that So then?

That’s it. So then, oh, yeah. I forgot the I forgot the okay. No wonder nobody’s leaving. I can see people very tired.

People very tired. Some I can see some concern of the family I can see but no wonder why not leaving. That’s a joke. So thank you very much for giving such an opportunity to let me accumulate some merit for sharing this this practice. Yeah.

So just here just listen you just need to listen so during the oral transmission is very necessary the ear senses should be very clear so in order to in order not to interrupt the words even one single word to interrupt incomplete of the oral transmission then try not to best is try not to swallow the saliva but if you swallow swallow it gently you know swallow gently then try your best to hold you know why you call it when you’re hungry yawning yawning and yawning and burping so burping for the oral transmission very very ground kind of not a rule, but ground, you know, this kind of condition is very necessary. Try best not to yawn. Try best not to, you know, burp. Try best not to just know what I say. Swallow the saliva and try not to try not to sneeze.

So those are the obstacles, you know, interrupt the word to hear. The other than that then you can write, you can look here and there, it’s up to as long as you’re here. You can you can do whatever you like. You know it’s so everything whatever say it goes inside in ear vessel. So that’s it.

So if possible, put a palm together like that and, you know, remember all the ten thousand Buddha Buddhist service, all the lineage lamas are reciting in front of you. Those of you who just came for, you know, listen some explanation or get some knowledge, then you don’t have to receive the oral transmission. You just enjoy sitting there. So this text is composed by Pänchen Lama who is the composer of the text, Guru Puja text is the same enlightened being who is regarded the living emanation of Amitābha Buddha, also regarded as the living emanation of Buddha Amitābha. Thank you.

Thank you. Thank you. Oh, okay. So question is that those those who wish to do the oh, you already have the the Sur. Okay.

Oh, yeah. Yeah. So so now they they there’s a there’s a like a incense form. There’s a Sur, you know, you you can you can purchase. So it’s quite easy.

You know, just one one stick, and it’s also is just burn, you know, the fire naturally, you know, lights. It’s very, very, very good. Can use that one. So so, otherwise, quite troublesome for you to make at home. Yeah.

So you can purchase, so so one day, one stick. You know, you can just use one day you you can just burn one day, one stick. It’s it’s can if you if you want to do every day, then one day, one stick is can. Yeah. And so where to burn?

Offering aroma there. You can burn at this this stage, offering aroma. You know, so that time you you you like like that like the the aroma. Then after that, at the end of in a box, it comes one paper. There’s one paper with a mantra.

So this mantra so the mantra can burn at the end of the the at the end of the or just before the just before the just before dedication, after favor after abiding abiding favor, you can burn there. Yeah. That’s one pepper. You can burn before dedication after abiding favor. That’s one pepper.

And that mantra in fact, those those this mantra, if you keep at home, if you get at office, if you keep on your I mean on table, if you put in between your books, it has a immense unbelievable. Again, I I only can say unbelievable because it’s like really unbelievable benefits there, is it? So the unbelievable include all the benefits inside there. All the benefit that what you want, the protections. So it’s really so when you look at the benefit of the mantra, really unbelievable.

So so excuse me, I just use unbelievable. So the benefit is unbelievable. The mantra. Yeah. But you can keep in between books.

You can just keep on put on the altar or stop in the statue or put around the statue you can do anything with that those those mantra there’s a small pieces of mantra but in in soup package once instead then one paper just burn one paper. If you are doing in a group you can do one by one or you can just dedicate one paper and one stick also can. It’s up to individual choice. Does that answer the question? Yeah.

The best is the substance maybe can get consecration, like, kind of blessed by the the the the those, you know, the lamas or, you know, maybe you can just ask them to bless. Then after that, then you can just do the rest of the the self generation. They they they don’t or what we can do is they just visualize Chenrezig on their crown and just, you know, inspiring them to do this practice, you know, like that. Yeah. Yes.

You can keep in the fridge. You can keep in the fridge, but don’t keep in the freezer. That’s it. Keep in the fridge. Keep in the fridge.

Yeah. Thank you. Good night. Sorry for the delay. Sorry for the late.