a commentary on guru yoga sERMEY gEShE lOBSANG tHARCH-iN part one a cOMMENTARY ON gURU yOGA introduction tH-iS TEXT CONS-iSTS OF TRANSCR-iPT-iONS OF FOUR TEACH-iNGS G-iVEN ONE EACH MONTh BY gEShE lOBSANG tHARCH-iN DUR-iNG ThE FALL OF 1976. tHE LECTURES WERE DEL-iVERED TO gEShE-LA'S wASh-iNGTON d.c. GROUP/ ThE mAHAYANA sUTRA AND tANTR-iC cENTER. dUE TO ThE ALL- -iNCLUS-iVE NATURE OF Th-iS PRACT-iCE OF gURU yOGA/ -iT WAS CONCE-iVED ThAT ThESE ORAL TEACH-iNGS M-iGHT BE MADE -iNTO A BOOKLET TO HELP BEG-iNN-iNG STUDENTS ESTABL-iSh A GOOD FOUNDAT-iON FOR ThE-iR MED-iTAT-iVE PRACT-iCE. tO Th-iS END A PRONUNC-iAT-iON GU-iDE TO ThE ROOT TEXT -iS PROV-iDED TO A-iD -iN REC-iT-iNG/ A TRANSLAT-iON OF ThE ROOT TEXT -iS ADDED AT APPROPR-iATE PO-iNTS -iN gEShE-LA'S COMMENTARY/ AND A GLOSSARY OF TERMS MARKED BY ASTER-iSKS (@#) -iS ALSO APPENDED. gEShE tHARCH-iN ("gEShE" -iS A t-iBETAN DOCTORAL T-iTLE) -iS A bUDDH-iST MONK WHO COMPLETED STUD-iES AT sERA-ME sUTRA (1929-1953) AND gYU-ME tANTR-iC (1953-1959) MONAST-iC UN-iVERS-iT-iES OF lHASA/ t-iBET. s-iNCE 1972 HE HAS TAUGHT bUDDH-iST PH-iLOSOPHY AND LOG-iC/ AS WELL AS t-iBETAN LANGUAGE/ TO -iNTERESTED aMER-iCANS. tHE PRESENT LECTURES WERE TRANSCR-iBED AND ED-iTED BY STUDENTS OF ThE CENTER. aLThOUGH READ-iNG OF ThE yOGA AND COMMENTARY W-iLL BE OF BENEF-iT FOR ALL/ -iT -iS TO BE KEPT -iN M-iND ThAT RECE-iV-iNG ThESE TEACH-iNGS/ AS WELL AS PERSONAL ADV-iCE/ D-iRECTLY FROM A QUAL-iF-iED lAMA -iS ESSENT-iAL FOR ThE SUCCESS OF Th-iS PRACT-iCE. iN ORDER TO GENU-iNELY LEARN AND UNDERSTAND Th-iS TEACH-iNG YOU ShOULD PAY CLOSE ATTENT-iON TO WHAT i AM GO-iNG TO SAY. bUDDHA@# STATED ThAT HE HAD TAUGHT COUNTLESS VOLUMES' WORTh OF dHARMA@#. hE SA-iD ThAT ALL OF H-iS TEACH-iNGS HAD TO BE LEARNED AND ThEN STUD-iED BY YOU AS -iND-iV-iDUALS. tHEN AFTER ThAT YOU MUST CHECK ThE VALUE AND BENEF-iT OF ThESE TEACH-iNGS W-iTh-iN YOURSELVES. hE SA-iD ThE -iND-iV-iDUAL HAS TO DO H-iS OWN CHECK-iNG US-iNG H-iS OWN W-iSDOM. hE L-iKENED Th-iS PROCESS TO ThE BUY-iNG OF GOLD. iF YOU BUY GOLD YOU WANT TO EXAM-iNE -iT F-iRST BEFORE YOU DEC-iDE TO BUY -iT. oFTENT-iMES YOU W-iLL WANT TO CUT ThE GOLD OR RUB -iT ON A SPEC-iAL STONE TO TEST -iT. sOMET-iMES GOLD -iS ALSO PUT TO A F-iRE TEST. tHEN -iF -iT -iS REAL GOLD -iT -iS BOUGHT. bUDDHA SA-iD TO EXAM-iNE H-iS TEACH-iNG L-iKE ThAT/ ASK-iNG YOURSELVES ThE VALUE OF LEARN-iNG AND PRACT-iCE AND WHAT ThE RESULTS W-iLL BE. hE SA-iD TO CHECK Th-iS YOURSELVES AND ThAT HE HAD SPOKEN ThESE MANY VOLUMES' WORTh OF TEACH-iNG FOR ThE PURPOSE OF PRACT-iCE AND FOR PEOPLE TO GA-iN GOALS -iND-iV-iDUALLY. hE SA-iD HE HAD TAUGHT ThEM FOR YOUR BENEF-iT AND NOT FOR GA-iN-iNG YOUR RESPECT. tHEREFORE TON-iGHT i AM TEACH-iNG NOT A GENERAL LECTURE BUT i AM TEACH-iNG mAHAYANA dHARMA'S@# ESSENCE. mAHAYANA dHARMA CAN BE D-iV-iDED -iN sUTRAYANA@# AND tANTRAYANA@#. aLL OF ThE dHARMA'S ESSENCE -iS COLLECTED -iN Th-iS PRACT-iCE. tHE PRACT-iCE -iS CALLED -iN t-iBETANaH lAMAY nELJOR gANDEN hLAGYAMA OR -iN eNGL-iShH "tHE gURU yOGA@# OF tUSh-iTA'S dE-iTY hOST." tHERE ARE TWELVE VERSES. iN A BR-iEF SUMMARY/ ThE F-iRST VERSE -iS CALLED iNVOK-iNG. tH-iS -iS -iNV-iT-iNG ThE OBJECTS OF MED-iTAT-iON. tHE SECOND VERSE -iS CALLED bESEECH-iNG YOUR lAMA@# TO REMA-iN. tHAT KEEPS ThOSE BE-iNGS BEFORE YOU SO ThEY WON'T GO BACK TO ThE-iR PARAD-iSE. tHEY W-iLL REMA-iN -iN FRONT OF YOU FOR AS LONG AS YOU W-iSh. tHE Th-iRD VERSE -iS MAK-iNG pROSTRAT-iONS FOR ThE PURPOSE OF ACCUMULAT-iNG GREAT V-iRTUE FOR OUR SELVES. tHE FOURTh VERSE -iS oFFER-iNG Th-iNGS TO ThE OBJECT OF MED-iTAT-iON. tHE F-iFTh -iS cONFESS-iNG ALL OF YOUR BAD DEEDS -iN FRONT OF ThOSE HOLY BE-iNGS. tHEN ThE S-iXTh -iS rEJO-iC-iNG ABOUT OThER PEOPLES'S GOOD DEEDS AS WELL AS YOUR OWN. tHAT -iS A VERY GREAT PO-iNT. tHE SEVENTh -iS rEQUEST-iNG ThE TEACH-iNG OF dHARMA. tHE E-iGHTh -iS dED-iCAT-iNG ALL OF YOUR GOOD DEEDS/ FROM BEG-iNN-iNGLESS T-iME/ TO ThE PURPOSE OF ACH-iEV-iNG bUDDHAHOOD AS SOON AS POSS-iBLE. tHE N-iNTh VERSE -iS rEQUEST-iNG ThE bESTOWAL OF ThE uLT-iMATE rESULT. tHEN ThE TENTh VERSE -iS sUPPL-iCAT-iNG. tHE MA-iN MED-iTAT-iON STARTS FROM Th-iS VERSE. iT -iS VERY -iMPORTANT AND YOU HAVE TO LEARN -iT AND PRACT-iCE -iT. tHERE ARE ThREE MA-iN STEPS TO ThE MED-iTAT-iON AT Th-iS PO-iNT/ AND WE MUST LEARN ALL ThREE OF ThEM. wERSE ELEVEN -iS A PRAYER AND VERSE TWELVE -iS ANOThER/ CONCLUD-iNG PRAYER. tUSh-iTA (-iN t-iBETAN gANDEN y-iGA cHUNZ-iN) -iS mA-iTREYA'S HEAVEN. iN Th-iS EON/ -iN Th-iS GREAT KALPA/ 1/002 bUDDHAS@# W-iLL APPEAR. tHE FOURTh bUDDHA HAS APPEARED ALREADYH ThE PRESENT bUDDHA/ sHAKYAMUN-i. tHE F-iFTh bUDDHA W-iLL BE mA-iTREYA. tHE MA-iN PO-iNT -iS ThAT COUNTLESS bUDDHAS AND COUNTLESS bUDDHA HEAVENS/ AS WELL AS COUNTLESS WORLDS/ EX-iST. yOUR M-iND AND MY M-iND ARE D-iFFERENT MENTAL CONT-iNUUMS BUT ALL ThE MENTAL CONT-iNUUMS OF ALL ThE bUDDHAS/ WHO HAVE ACH-iEVED ThE ULT-iMATE GOAL/ ARE ONE. wHEN SNOW FALLS -iNTO ThE OCEAN ThE FLAKES MELT AND BECOME ONE W-iTh ThE OCEAN. wHEN A PERSON BECOMES A bUDDHA H-iS M-iND CONT-iNUUM BECOMES ONE W-iTh ThAT OF ALL bUDDHAS. mA-iTREYA -iS A DE-iTY. hE -iS AN EMANAT-iON OF ALL ThE bUDDHAS' LOV-iNG K-iNDNESS. i. iNVOK-iNG tHE OMN-iSC-iENT k-iNG OF ThE lAW/ lOSANG dRAKPA/ TOGEThER W-iTh H-iS SP-iR-iTUAL SONS/ R-iDES ON ThE PEAK OF A CLOUD RESEMBL-iNG A CLUSTER OF SNOW-WH-iTE CURDS. i REQUEST ThEM TO COME TO Th-iS PLACE FORM ThE HEART OF ThE lORD OF tUSh-iTA'S DE-iTY HOST. "tHE LORD OF tUSh-iTA'S DE-iTY HOST" REFERS TO mA-iTREYA. a VERY GOOD CONNECT-iON EX-iSTS BETWEEN OUR WORLD AND mA-iTREYA'S HEAVEN. aFTER tZONGKAPA@# WAS ENL-iGHTENED HE WENT TO mA-iTREYA'S HEAVEN. iN ThAT PARAD-iSE ThERE ARE MANY OThER DE-iT-iES/ NOT JUST mA-iTREYA. iN ThE SCR-iPTURE -iT -iS WR-iTTEN "ONE HUNDRED" DE-iT-iES/ BUT -iN Th-iS CASE A "HUNDRED" -iS A F-iGURE OF SPEECH FOR "MANY" tHE dHARMA K-iNG OF ALL ThESE DE-iT-iES -iS mA-iTREYA/ ThE REGENT OF tUSh-iTA. bUDDHA sHAKYAMUN-i GAVE mA-iTREYA ThE CROWN OF ThE dHARMA K-iNG WHEN HE H-iMSELF LEFT FROM ThAT HEAVEN 2/500 YEARS AGO TO COME TO Th-iS WORLD. tZONGKAPA ALSO RES-iDES -iN Th-iS HEAVEN. yOU CAN F-iND ThE STORY OF HOW HE CAME TO BE ThERE -iN H-iS B-iOGRAPHY. w-iTh Th-iS F-iRST VERSE WE -iNV-iTE tZONGKAPA FROM ThAT HEAVEN AS OUR OBJECT OF MED-iTAT-iON. lOSANG dRAKPA (tZONGKAPA'S MONAST-iC NAME) APPEARED -iN t-iBET S-iX HUNDRED YEARS AGO AND L-iVED JUST AS LONG AS bUDDHA D-iD/ E-iGHTY-ONE YEARS. tHE F-iRST PART OF H-iS L-iFE HE STUD-iED N-iGHT AND DAY. hE D-iDN'T WASTE ANY T-iME. tHE M-iDDLE PART OF H-iS L-iFE HE LEARNED BY CONCENTRAT-iNG ON ThE MEAN-iNGS OF WHAT HE HAD STUD-iED/ AND FOUND ThE MEAN-iNGS. tHE LAST PART OF H-iS L-iFE HE ONLY PRACT-iCED. iN ThE tANTR-iC SCHOOL SYSTEM HE ACH-iEVED bUDDHAHOOD -iN H-iS L-iFET-iME. wE CAN CONS-iDER Th-iS TEACH-iNG A D-iRECT -iNSTRUCT-iON BY tZONGKAPA. eVERY SCHOLAR WENT TO H-iM TO RECE-iVE TEACH-iNGS AND HE BECAME L-iKE A dHARMA K-iNG TOGEThER W-iTh H-iS TWO SP-iR-iTUAL SONS/ H-iS TWO D-iSC-iPLES/ gYALTSAB jE AND kEDRUP jE. gYALTSAB jE WAS H-iS dHARMA REGENT. kEDRUP jE WAS H-iS SECOND dHARMA REGENT. tHESE ThREE SAGES WERE ALL PRED-iCTED BY bUDDHA. tO BEG-iN Th-iS PRACT-iCE/ YOU REQUEST tZONGKAPA AND H-iS D-iSC-iPLES TO COME TO Th-iS PLACE FROM ThE HEART OF ThE LORD OF tUSh-iTA'S DE-iTY HOST. yOU V-iSUAL-iZE A CLOUD COM-iNG FROM mA-iTREYA'S HEART. oN ThE T-iP OF ThE CLOUD/ WH-iCH -iS WH-iTE L-iKE FRESh YOGURT/ -iN ThE VERY CENTER/ -iS A JEWELED ThRONE. tZONGKAPA S-iTS ON ThE ThRONE W-iTh H-iS TWO D-iSC-iPLES. tHEY ARR-iVE ON YOUR -iNV-iTAT-iON AND S-iT BEFORE YOU AT EYE LEVEL. tHE V-iSUAL-iZAT-iON ShOULD BE AWAY FROM YOU ThE SAME D-iSTANCE AS ThE LENGTh OF YOUR BODY -iN FULL PROSTRAT-iON. yOU M-iGHT Th-iNK Th-iS V-iSUAL-iZAT-iON HAS NO GREAT MEAN-iNG BUT -iF YOU LEARN ThE MA-iN PO-iNTS i AM G-iV-iNG YOU/ YOU W-iLL GA-iN -iNS-iGHT -iNTO ThE-iR S-iGN-iF-iCANCE. tZONGKAPA -iS ALL OF bUDDHA'S ThREE QUAL-iT-iES OF COMPASS-iON/ W-iSDOM/ AND POWER. tHESE ThREE COMB-iNED APPEAR AS lAMA tZONGKAPA. tHE OUTER FORM -iS tZONGKAPA BUT ThE ESSENCE -iS bUDDHA'S COMPASS-iON/ W-iSDOM/ AND POWER. hOW DO WE KNOW tZONGKAPA -iS L-iKE ThAT? bECAUSE ALL bUDDHAS ACCUMULATE GREAT V-iRTUE FOR MANY KALPAS FOR ThE BENEF-iT OF ALL BE-iNGS. tO ACCUMULATE Th-iS V-iRTUE ThEY SACR-iF-iCE ThE-iR BOD-iES -iN MANY D-iFFERENT L-iVES AS WELL AS ThE-iR EYES/ WEALTh/ AND SO FORTh FOR ThE PURPOSE OF ACH-iEV-iNG ThAT GOAL. f-iNALLY ALL bUDDHAS ACH-iEVE bUDDHAHOOD. bUT WHEN ThEY ACH-iEVE Th-iS GOAL ThEY DON'T REST ThEN. nO/ BEFORE ThAY ACH-iEVED bUDDHAHOOD ThEY TOOK A VOW -iN FRONT OF MANY bUDDHAS TO ACH-iEVE -iT FOR ThE BENEF-iT OF ALL BE-iNGS/ AND FOR ThAT REASON bU-iDDHAS ALWAYS ACT FOR OUR BENEF-iT. iF ThEY D-iDN'T HAVE W-iSDOM ThEY WOULD NOT KNOW WHERE D-iSC-iPLES WHO ARE READY VESSELS FOR TEACH-iNG ARE L-iV-iNG/ WHAT ThEY W-iSh AND ThE-iR LEVELS. bUT ThE-iR W-iSDOM DOES SEE ThESE Th-iNGS CLEARLY. tHEREFORE WHEN WE REQUEST ThEY W-iLL DEF-iN-iTELY COME BECAUSE ThEY KNOW. bUT -iF ThEY D-iDN'T HAVE GREAT COMPASS-iON ThEY WOULD NOT CARE HOW MUCH ThE BE-iNGS WERE SUFFER-iNG. tHEY DO HAVE COMPASS-iON/ ThOUGH/ SO ThEY CARE. iF ThEY HAD W-iSDOM AND COMPASS-iON AND ThEY D-iDN'T HAVE POWER ThEY WOULDN'T HAVE ThE AB-iL-iTY TO COME/ BUT ThEY DO. tHEY HAVE EVERY POWER. iT -iS VERY EASY TO EXPLA-iN Th-iS POWER. bUDDHA'S BODY -iS NOT L-iKE OURS. oUR BODY'S FORM -iS VERY ROUGH. iT -iS SAMSARA'S@# BODY. bUDDHA'S BODY APPEARS AS FORM BUT -iS ACTUALLY A K-iND OF M-iND. tHE BOD-iES OF ThE bUDDHAS AND ThE M-iNDS OF ThE bUDDHAS ARE ThE SAME. wHEN ThEY ShOW ThAT FORM TO HUMANS -iT LOOKS L-iKE FORM BUT -iT -iS ACTUALLY M-iND/ iF i ASK YOU/ "wHERE -iS YOUR HOUSE?" "d-iD YOU LOCK YOUR DOOR?" YOUR M-iND -iMMED-iATELY GOES TO YOUR HOUSE AND TO YOUR DOOR AND CHECKS. s-iM-iL-iARLY bUDDHA'S BODY -iS A K-iND OF M-iND. iN MANY HOLY SCR-iPTURES -iT -iS STATED ThAT -iF YOU -iNV-iTE ThE bUDDHAS ThEY COME -iNSTANTLY. yET EVEN -iF ThEY ALL COME WE CAN'T SEE ThEM. wHY CAN'T WE SEE? bUDDHAS HAS FOUR BOD-iESH jNYANADHARMAKAYA/ sVABHAVAKAYA/ sAMBHOGAKAYA/ AND n-iRMANAKAYA. oF ALL OF ThESE/ WE CAN SEE ONLY ThE n-iRMANAKAYA. wHEN bUDDHA APPEARED 2/500 YEARS AGO/ ThE BODY WH-iCH WAS V-iS-iBLE TO ORD-iNARY PEOPLE WAS ThE n-iRMANAKAYA ONLY- NOT ThE OThER ThREE BOD-iES. wHOSE FAULT -iS -iT ThAT WE CAN'T SEE ThESE OThER BOD-iES? oUR FAULT. iF ThE bUDDHA MAN-iFESTS H-iMSELF -iN ThE FORM OF ThE n-iRMANAKAYA/ WE CAN SEE H-iM. yOU HAVE HEARD OF ThE PHENOMENON CALLED ShUNYATA.@# wHEN WE CAN SEE/ D-iRECTLY/ Th-iS TRUE NATURE OF ALL OBJECTS/ BOTh ThE WORLDLY AND ThE TRANSCENDENTAL/ WE HAVE AT ThAT T-iME ACH-iEVED aRYA@# LEVEL. wHEN WE REACH ThE LEVEL OF A mAHAYANA aRYA WE CAN ALSO SEE ThE sAMBHOGAKAYA/ AS WELL AS ThE sVABHAVAKAYA. tHE sAMBHOGAKAYA -iS ThE ULT-iMATE DE-iTY FORM. tHE sVABHAVAKAYA -iS ThE TRUE NATURE OF ThE OMN-iSC-iENCE AND CESSAT-iONS OF ALL ThE bUDDHAS. sT-iLL/ WE CAN'T SEE ThE jNYANADHARMAKAYA UNT-iL WE OURSELVES ACH-iEVE bUDDHAHOOD. iN Th-iS WAY tZONGKAPA -iS AN EMANAT-iON OF ALL OF ThE bUDDHAS' W-iSDOM/ COMPASS-iON/ AND POWER. nOW ALL ThE bUDDHAS'S W-iSDOM -iS MAN-iFESTED AS ThE DE-iTY mANJUShR-i. aLL ThE bUDDHAS' COMPASS-iON -iS MAN-iFESTED AS ThE DE-iTY aVALOK-iTEShVARA/ AND ALL ThE POWER OF ThE bUDDHAS -iS MAN-iFESTED AS ThE DE-iTY wAJRAHARA. tHESE ThREE DE-iT-iES EMBODY ALL ThE COMPASS-iON/ W-iSDOM/ AND POWER OF ThE bUDDHAS; AND tZONGKAPA EMBOD-iES ALL ThREE OF ThESE DE-iT-iES. iF YOU NEED TO LEARN MORE ABOUT Th-iS YOU CAN LOOK -iN H-iS EXTENS-iVE B-iOGRAPHY. s-iNCE tZONGKAPA -iS A COMB-iNAT-iON OF ALL ThE bUDDHAS'S W-iSDOM/ POWER/ AND COMPASS-iON/ HE W-iLL DEF-iN-iTELY COME BEFORE US -iF WE -iNV-iTE H-iM. ii. bESEECH-iNG tHE VENERABLE lAMA S-iTS BEFORE ME -iN SPACE ON A ThRONE OF LOTUSES AND ThE MOON/ ALL HELD H-iGH BY L-iONS. h-iS FACE -iS BR-iGHT/ SM-iL-iNG -iN DEL-iGHT. i BESEECH h-iM TO REMA-iN A HUNDRED EONS AS ThE BEST ONE ON WHOM i MAY PRACT-iCE ThE MER-iT OF MENTAL FA-iTh AND FOR ThE SPREAD-iNG OF ThE dHARMA. iF YOU -iNV-iTE AN -iMPORTANT GUEST AND HE COMES -iNTO YOUR HOME/ YOU ASK H-iM TO S-iT DOWN. tH-iS ShOULD G-iVE YOU ThE -iDEA OF ThE SECOND VERSE/ bESEECH-iNG YOUR lAMA TO REMA-iN. yOU BESEECH YOUR lAMA TO STAY -iN FRONT OF YOU SO ThAT YOU CAN MAKE OFFER-iNGS TO H-iM/ PROSTRATE TO H-iM/ CONFESS/ AND SO FORTh. tH-iS BESEECH-iNG HAS GREAT MEAN-iNGS. hERE WE REQUEST ThAT HE STAY FOR EONS BUT WE CAN'T STAY ThAT LONG/ WE MUST D-iE. yET SUCH BESEECH-iNG -iS A GOOD OMEN. tHE bUDDHAS CAN STAY FOR EONS BUT WE CAN'T; HOWEVER/ -iF WE MAKE A W-iSh TO REMA-iN FOR EONS -iN FRONT OF ThE bUDDHAS/ SOME T-iME -iN ThE FUTURE WE W-iLL DEF-iN-iTELY BE ABLE TO STAY -iF WE PRACT-iCE ThE-iR TEACH-iNGS. iF ThEY CAN STAY/ WHY CAN'T WE? iF WE STAY A LONG T-iME WE CAN LEARN/ PRACT-iCE/ AND ACH-iEVE EVERY GOAL. sO WE ShOULD HAVE ThE ThOUGHT/ "fOR ThE PURPOSE OF -iNCREAS-iNG MY FA-iTh -iN ThE OBJECT AND -iNCREAS-iNG dHARMA -iN MY M-iND/ YOU MUST STAY EONS" iii. pROSTRAT-iNG h-iS W-iSDOM M-iND (LO) PERCE-iVES ThE TOTAL AMOUNT OF Th-iNGS TO BE KNOWN AND APHOR-iSMS hE SPEAKS TURN TO JEWELRY ON ThE EARS OF ThE V-iRTUOUS (SANG). h-iS GLORY RENOWNED (DRAKPA) MAJEST-iF-iES AND LENDS BEAUTY TO h-iS BODY. i PROSTRATE MYSELF BEFORE h-iM WHOM TO SEE/ HEAR AND RECALL -iS USEFUL. tH-iS Th-iRD VERSE -iN ENT-iTLED pROSTRAT-iNG AND -iS VERY -iMPORTANT. iF i RECOGN-iZE A HOLY PERSON i MAKE PROSTRAT-iONS TO H-iM. iF/ ON ThE OThER HAND/ i Th-iNK i AM ON ThE SAME LEVEL/ -iT -iS D-iFF-iCULT TO MAKE ThESE PROSTRAT-iONS. tHEREFORE YOU ShOULD KNOW ThE GOOD QUAL-iT-iES OF YOUR OBJECT OF PROSTRAT-iON. kNOW-iNG ThESE GOOD QUAL-iT-iES -iS A REASON FOR ThE DEVELOPMENT OF FA-iTh. w-iTh A REAL-iZAT-iON DER-iVED FROM REASON-iNG YOUR M-iND BECOMES VERY F-iRM. a F-iRM REAL-iZAT-iON HELPS DEVELOP GREAT FA-iTh -iN ThE OBJECT/ AND ThEN YOU FEEL L-iKE MAK-iNG PROSTRAT-iONS. tH-iS PRACT-iCE -iS VERY USEFUL AND WE CAN ACCUMULATE GREAT V-iRTUE. mAK-iNG PROSTRAT-iONS -iS ALSO NOT EXPENS-iVE. tH-iS -iS A VERY -iMPORTANT ASPECT OF PROSTRAT-iNG/ mAYBE/ YOU HAVE SEEN bUDDH-iSTS OFFER-iNG WATER. yOU M-iGHT Th-iNK ThAT WATER -iS VERY ORD-iNARY AND ThE bUDDHAS ARE REALLY NOT Th-iRSTY. bUT ThE ADVANTAGE OF OFFER-iNG WATER -iS ThAT -iT -iS NOT EXPENS-iVE. w-iTh ThAT WATER OFFER-iNG YOU ThEREFORE DON'T FEEL ST-iNGY. tHAT K-iND OF ST-iNGY ThOUGHT WON'T COME AND -iT ThEREBY BECOME A GREAT OFFER-iNG. pROSTRAT-iON -iS ALSO NOT EXPENS-iVE. iT -iS JUST A BODY ACT-iON/ ThAT -iS ALL/ BUT YOU DO NEED GOOD MOT-iVAT-iON. tH-iS COMES ABOUT BY KNOW-iNG ThE GOOD QUAL-iT-iES OF ThE OBJECT OF PROSTRAT-iON. hOW DO YOU GENERATE ThAT MOT-iVAT-iON? i W-iLL TELL YOU BR-iEFLY. tZONGKAPA APPEARS AS A lAMA BUT H-iS ESSENCE -iS ALL OF ThE bUDDHAS'S COMPASS-iON/ W-iSDOM/ AND POWER. tZONGKAPA'S COLOR -iS WH-iTE W-iTh A L-iTTLE B-iT OF RED. tHAT ALSO HAS GREAT MEAN-iNG. wH-iTE REPRESENTS bODH-iSATTVA M-iND@#/ ThE CH-iEF OF COMPASS-iON. iT MEANS ThE M-iND W-iLL-iNG TO ACH-iEVE bUDDHAHOOD FOR ThE BENEF-iT OF ALL SENT-iENT BE-iNGS AS QU-iCKLY AS POSS-iBLE. tHAT M-iND -iS ThE FAThER OF ALL bUDDHAS. tHE FAThER'S SEMEN -iS WH-iTE AND ThE MOThER'S BLOOD -iS RED. wHEN ThESE TWO SUBSTANCES M-iX ThEN A HUMAN BE-iNG -iS CONCE-iVED. l-iKEW-iSE bODH-iSATTVA M-iND -iS ThE FAThER OF ALL bUDDHAS/ AND ThE W-iSDOM WH-iCH REAL-iZES ShUNYATA -iS ThE MOThER OF ALL bUDDHAS. tHE RED COLOR ThEREFORE SYMBOL-iZES Th-iS W-iSDOM. tHESE COLORS ARE COMB-iNED -iN tZONGKAPA'S -iMAGE. tZONGKAPA'S TWO HANDS ARE -iN ThE "TEACH-iNG GESTURE" -iN FRONT OF H-iS HEART. nOW WHEN YOU SEE tZONGKAPA'S P-iCTURE YOU PERCE-iVE H-iS OUTER FORM. tHAT -iS RELAT-iVE TRUTh. tHERE ARE TWO TRUThS/ RELAT-iVE TRUTh AND ABSOLUTE TRUTh. w-iS-iBLE Th-iNGS/ FOR EXAMPLE ARE RELAT-iVE TRUTh. wHEN YOU ARE PERCE-iV-iNG A RELAT-iVE-TRUTh OBJECT YOU CAN'T PERCE-iVE AN ABSOLUTE-TRUTh OBJECT. wHEN YOU ARE PERCE-iV-iNG ThE ABSOLUTE TRUTh OBJECT YOU CAN'T PERCE-iVE V-iS-iBLE OBJECTS/ WH-iCH ARE RELAT-iVE TRUTh. tH-iS -iS ThE COND-iT-iON OF OUR LEVEL. wHEN YOU ACH-iEVE bUDDHAHOOD YOU CAN PERCE-iVE BOTh TRUThS S-iMULTANEOUSLY. tHE "TEACH-iNG GESTURE" ShOWS ThAT tZONGKAPA CAN PERCE-iVE BOTh AT ThE SAME T-iME. h-iS R-iGHT AND LEFT HANDS ALSO REPRESENT sUTRAYANA AND tANTRAYANA. sUTRA@# -iS ThE CAUSE VEH-iCLE AND tANTRA@# -iS ThE RESULT VEH-iCLE. eVERYBODY KNOWS ThAT CAUSE AND EFFECT OCCUR SEQUENT-iALLY/ ONE AFTER ThE OThER. tHEY CAN'T APPEAR AT ThE SAME T-iMEH F-iRST COME ThE CAUSES AND ThEN ThE RESULTS. tHEREFORE/ -iF YOU W-iSh TO ACH-iEVE ThE ULT-iMATE GOAL YOU MUST PRACT-iCE sUTRA F-iRST AND ThEN tANTRA. tHEN YOU CAN RECE-iVE ThE ULT-iMATE GOAL QU-iCKLY. h-iS TWO HANDS ThUS REPRESENT ThE CAUSE VEH-iCLE AND ThE RESULT VEH-iCLE. bOTh OF ThESE ARE mAHAYANA@#. tHE TWO PALMS OF ThE HANDS -iN ThE "TEACH-iNG GESTURE" ARE FAC-iNG EACH OThER. iT MEANS DEPENDENT OR-iG-iNAT-iON AND ABSOLUTE TRUTh DEPEND ON EACH OThER. yOU CAN PERCE-iVE ShUNYATA W-iTh ThE HELP OF DEPENDENT OR-iG-iNAT-iON AND YOU CAN PERCE-iVE DEPENDENT OR-iG-iNAT-iON W-iTh ThE HELP OF ShUNYATA. tHEY ARE MUTUALLY DEPENDENT ON ONE ANOThER. tHAT -iS ThE EXPLANAT-iON OF ThE dHARMA TEACH-iNG GESTURE. tHEN HOW -iS ThE dHARMA TAUGHT? tZONGKAPA ALSO HOLD A SWORD AND A VOLUME. gENERALLY/ A SWORD CUTS OBJECT EAS-iLY. tHE SWORD HERE REPRESENTS tZONGKAPA'S W-iSDOM. wHY DOES HE HOLD -iT? iT MEANS ThAT -iF YOU STUDY H-iS TEACH-iNGS ABOUT W-iSDOM/ YOU CAN GA-iN ThAT W-iSDOM/ AND L-iKE A SWORD -iT CAN CUT AWAY ALL YOUR -iGNORANCE. tHE VOLUME REPRESENTS ALL OF bUDDHA'S TEACH-iNGS. gENERALLY/ ThERE ARE TWO ASPECTS TO ThESE TEACH-iNGS. oN ONE S-iDE ThERE ARE ThE TEACH-iNGS ABOUT ThE W-iSDOM ThAT PERCE-iVES ShUNYATA D-iRECTLY. oN ThE OThER S-iDE ThERE ARE ThE TEACH-iNGS ABOUT SK-iLLFUL MEANS. tHE VOLUME SYMBOL-iZES NOT ONLY ThE W-iSDOM S-iDE/ BUT ThE OThER S-iDE TOO. tHERE ARE S-iX PARAM-iTAS@#/ AND W-iSDOM -iS ONLY ONE OF ThEM. tHERE ARE F-iVE OThERSH GENEROS-iTY/ MORAL-iTY/ PAT-iENCE/ PERSEVERANCE/ AND MED-iTAT-iVE CONCENTRAT-iON. tZONGKAPA TEACHES ThE OThER F-iVE PARAM-iTAS AS WELL BECAUSE ALL OF ThEM WERE TAUGHT BY bUDDHA. tHE SWORD AND ThE BOOK ARE EACH PLACED ON MOON FLOWERS. tHERE ARE MANY K-iNDS OF FLOWERSH LOTUSES AND MOON FLOWERS AND SO FORTh. oUTWARDLY Th-iS MOON FLOWER LOOKS L-iKE A A COMMON FLOWER/ BUT -iTS NATURE -iS VERY D-iFFERENT. wHEN ThE SUN R-iSES ThE LOTUS BLOOMS. wHEN ThE SUN SETS ThE LOTUS CLOSES. wHEN ThE MOON R-iSES ThE MOON FLOWER OPENS. iT CLOSES WHEN ThE SUN R-iSES. tHE S-iGN-iF-iCANCE -iS AS FOLLOWSH ThE SUN G-iVES WARMTh AND ThE MOON BR-iNGS COOLNESS. wHEN YOU FEEL COLD YOU GO TO ThE SUN AND -iT BR-iNGS YOU HAPP-iNESS W-iTh -iTS WARMTh. mOONL-iGHT MAKES YOU COOL. tHE MOON FLOWER -iS A SYMBOL OF tZONGKAPA'S COMPASS-iON. cOMPASS-iON KEEPS EVERYBODY PEACEFUL AND COOL. h-iS TEACH-iNGS ARE MOT-iVATED BY GREAT COMPASS-iON. tHEREFORE Th-iS OBJECT -iS VERY VALUABLE AND WE MUST MAKE PROSTRAT-iONS. nOW HOW DO WE MAKE ThESE PROSTRAT-iONS? fROM ThE VERSE WE READ/ "h-iS W-iSDOM M-iND PERCE-iVES ThE TOTAL AMOUNT OF Th-iNGS TO BE KNOWN." tH-iS MEANS ThAT tZONGKAPA'S M-iND CAN PERCE-iVE EVERY OBJECT D-iRECTLY. wE CAN'T PERCE-iVE EVERYTh-iNG D-iRECTLY. wHEN i READ ThE F-iRST L-iNE OF A SCR-iPTURE i CAN'T PERCE-iVE ThE SECOND L-iNE S-iMULTANEOUSLY/ BUT tZONGKAPA'S M-iND CAN PERCE-iVE ALL OBJECTS/ ALL EX-iSTENT OBJECTS/ D-iRECTLY AND AT ThE SAME T-iME. tHEREFORE H-iS W-iSDOM M-iND -iS UNUSUAL AND HOLY. tHEN WE CONS-iDER H-iS SPEECH. "h-iS APHOR-iSMS TURN TO JEWELRY ON ThE EARS OF ThE V-iRTUOUS." pERSONS PUT EARR-iNGS ON ThE-iR EARS. tHESE ARE ORNAMENTS. sAGES DON'T VALUE D-iAMONDS FOR ThE-iR EARS/ ONLY GOOD SPEECH. tH-iS -iS TO ThEM A TRUE ORNAMENT FOR ThE-iR EARS. tZONGKAPA'S SPEECH -iS AN EXCELLENT ORNAMENT FOR SCHOLARS' EARS. aNOThER NAME FOR tZONGKAPA -iS lOSANG dRAKPA. iN Th-iS gURU yOGA ONE SYLLABLE OF H-iS NAME -iS -iNCORPORATED -iNTO EACH OF ThE F-iRST ThREE L-iNES OF Th-iS VERSE/ CORRESPOND-iNG TO ThE FOLLOW-iNG MEAN-iNGSH LO MEANS "W-iSDOM M-iND/" SANG MEANS "V-iRTUOUS/" AND DRAKPA MEANS "RENOWNED." h-iS GLORY -iS RENOWNED. nOW tZONGKAPA -iS WEAR-iNG ROBES AND A SCHOLAR'S HAT. mAYBE YOU Th-iNK Th-iS HAT -iS STRANGE. iT -iS VERY H-iGH AND ShARP AND -iT S-iGN-iF-iES H-iS ATTA-iNMENT OF CORRECT V-iEW/ ThE H-iGHEST CORRECT V-iEW. eVERYTh-iNG HE POSSESSES ON H-iS BODY LENDS BEAUTY TO -iT. "i PROSTRATE MYSELF BEFORE h-iM WHO TO SEE/ HEAR/ AND RECALL -iS USEFUL." tH-iS MEANS ThAT tZONGKAPA -iS A GREAT AND UNUSUAL PERSON. wHEN WE SEE/ HEAR/ OR RECALL H-iM -iT PLANTS GOOD SEEDS -iN OUR M-iND. sOME T-iME -iN ThE FUTURE ThESE SEEDS W-iLL R-iPEN AND PRODUCE GOOD RESULTS. eVERYTh-iNG WE SEE OR HEAR OF tZONGKAPA -iS USEFUL FOR US. yOU MAKE PROSTRAT-iONS KEEP-iNG ThESE GOOD QUAL-iT-iES -iN M-iND. yOU MUST LEARN ThAT ThERE ARE ThREE PROSTRAT-iONSH PROSTRAT-iONS OF BODY/ OF SPEECH/ AND OF M-iND. iN Th-iS CLASSROOM PEOPLE CAN'T MAKE PROSTRAT-iONS OF BODY N-iCELY. iT -iS A SMALL ROOM. iF ThERE -iS ENOUGH SPACE YOU MUST MAKE ShORT OF EVEN FULL PROSTRAT-iONS. bUT -iN PLACES L-iKE HERE YOU CAN MAKE PROSTRAT-iONS -iN Th-iS WAY. iN FRONT OF YOUR HEART PRESS YOUR HANDS TOGEThER W-iTh ThE ThUMBS TURNED -iNWARD BETWEEN ThE PALMS AND BOW YOUR HEAD. tH-iS -iS PROSTRAT-iON OF BODY. tHEN REC-iTE ThE Th-iRD VERSE OF Th-iS R-iTUAL. tH-iS -iS PROSTRAT-iON OF SPEECH. tHEN KEEP YOUR M-iND VERY CLEARLY FOCUSED TOWARD ThESE GOOD QUAL-iT-iES i HAVE JUST TAUGHT YOU. tH-iS -iS PROSTRAT-iON OF M-iND. yOU CAN ThEN DO ThE ThREE PROSTRAT-iONS VERY EAS-iLY. iw. oFFER-iNG sWEET WATER/ VAR-iED FLOWERS AND FRAGRANT -iNCENSE/ LAMPS/ PERFUMES AND SUCH - A GREAT OCEAN-L-iKE CLOUD OF OFFER-iNGS SET FORTh D-iRECTLY AND AMPL-iF-iED -iN MAN-iFESTAT-iONBS OF ThE M-iND'S EYE - i OFFER TO YOU/ SUPREME GARDEN OF MER-iT. tHESE ARE ThE OFFER-iNGSH CLEAN WATER/ D-iFFERENT FLOWERS/ FRAGRANT -iNCENSE/ LAMPS/ WATER PERFUMED W-iTh SAFFRON/ FRU-iT OR OThER Th-iNGS TO EAT/ AND MUS-iC. tHEN YOU MULT-iPLY ThE OFFER-iNGS BY YOUR CONCENTRAT-iON. eMANATE ONE -iNTO TWO/ TWO -iNTO FOUR/ FOUR -iN E-iGHT/ AND SO FORTh/ UNT-iL YOU HAVE AN OCEAN OF OFFER-iNGS ThAT F-iLLS ALL OF SPACE. tHEN ThAT BECOMES A GREAT OFFER-iNG. eVERYBODY WATCHES TELEV-iS-iON. sOMET-iMES MANY LETTERS COME FROM/ ONE LETTER AND ThEN D-iSSOLVE BACK -iNTO ONE. tHAT -iS A GOOD EXAMPLE OF HOW OUR CONCENTRAT-iON CAN WORK. tELEV-iS-iON ShOWS MANY WONDERFUL Th-iNGS BUT OUR M-iND -iS HUNDREDS OF T-iMES MORE POWERFUL. tHEN -iN Th-iS FOURTh VERSE WE OFFER Th-iS MULT-iPL-iED OFFER-iNG TO OUR OBJECT OF WORSh-iP. wHEN ThAT OBJECT -iS ACTUALLY S-iTT-iNG -iN FRONT OF US WE CAN DO ALL ThESE ACT-iV-iT-iES AND ACCUMULATE GREAT V-iRTUE FROM ThAT OBJECT. fOR ThAT REASON WE CALL -iT A V-iRTUE F-iELD. fROM A GOOD F-iELD YOU CAN GET LOTS OF CROPS. fROM A GOOD OBJECT YOU CAN GET LOTS OF MER-iT. tHEREFORE/ OFFER! w. cONFESS-iNG w-iTh DEEP/ HEARTFELT REGRET i CONFESS - -iND-iV-iDUALLY - ANY NON-V-iRTUE DONE -iN BODY / SPEECH/ OR M-iND AND COLLECTED FROM BEG-iNN-iNGLESS T-iME/ MOST ESPEC-iALLY ThOSE CONTRARY TO ThE tHREE wOWS. tHE ThREE VOWS HERE ARE PRAT-iMOKShA@# OR MORAL-iTY VOWS/ ThE bODH-iSATTVA@# VOWS/ AND ThE tANTR-iC VOWS. i W-iLL EXPLA-iN ThEM -iN MORE DETA-iL A L-iTTLE LATER. tHESE VOWS WE HAVE TO KEEP AND CHER-iSh L-iKE OUR EYEBALLS/ W-iThOUT BREAK-iNG ThEM. iF YOU BREAK ANY OF ThESE VOWS -iT -iS A VERY BAD DEED AND YOU MUST CONFESS TO MAKE ThEM CLEAN AGA-iN. fOR MAK-iNG A CONFESS-iON -iT -iS -iMPORTANT TO HAVE REGRET/ HEARTFELT REGRET. iF YOU DON'T HAVE HEARTFELT REGRET YOU CAN'T HAVE ABSOLUT-iON. "bAD DEEDS" REFERS GENERALLY TO ThOSE OF BODY/ SPEECH/ AND M-iND; AND ESPEC-iALLY TO ThE BREAK-iNG OF ThE ThREE K-iNDS OF VOWS. iF YOU REMEMBER ThEM -iND-iV-iDUALLY YOU CAN CONFESS ThEM -iND-iV-iDUALLY. iF YOU DON'T REMEMBER ThEM -iND-iV-iDUALLY YOU CAN MAKE A COMB-iNAT-iON CONFESS-iON. tHE WAY TO SAY Th-iS COMB-iNAT-iON CONFESS-iONaH "i CONFESS ALL ThE BAD DEEDS i HAVE COLLECTED ThROUGH BODY/ SPEECH/ AND M-iND FROM T-iME W-iThOUT BEG-iNN-iNG UP TO NOW." tHEN WHY DOES CONFESS-iON COME F-iFTh -iN Th-iS R-iTUAL? tHE PURPOSE AND MEAN-iNG OF EVERY REL-iG-iON -iS TO PUR-iFY AND -iMPROVE OUR M-iND. hOW DO WE DO Th-iS? wE REMOVE STA-iNS FROM OUR M-iND AND TRANSFORM -iT -iNTO A M-iND WH-iCH POSSESSES ONLY GOOD QUAL-iT-iES. i TOLD YOU ONCE ABOUT CONFESS-iON -iN GREAT DETA-iL/ AND VERY EXTENS-iVELY. hERE ThE TEXT -iS BR-iEFLY WR-iTTEN AND i W-iLL TELL YOU BR-iEFLY. wE HAVE TO CONFESS ALL ThE BAD DEEDS WE HAVE DONE BEFORE/ ANY NON-V-iRTUE WE HAVE DONE BY BODY/ SPEECH/ AND M-iND. hARM-iNG ANYBODY/ HARSh SPEECH/ AND BAD MOT-iVAT-iON ARE EXAMPLES OF EACH. bAD MOT-iVAT-iON PRODUCES BAD DEEDS ThROUGH BODY AND SPEECH. bAD ThOUGHTS/ BAD MOT-iVAT-iON/ -iS ThE MOST POWERFUL OF ThESE ThREE TYPES OF NON-V-iRTUE. cERTA-iN BAD TYPES OF M-iND ARE ThEMSELVES BAD KARMA@#. bAD DEED OF BODY AND SPEECH COME FROM ThOSE BAD ThOUGHTS. w-iThOUT BAD MOT-iVAT-iON ThEY WOULD NOT COME. rEMOV-iNG BAD ThOUGHT -iS MOST -iMPORTANT. iF YOU Th-iNKH "i HAVEN'T ACCUMULATED MANY BAD DEEDS/ i DON'T K-iLL AND STEAL/ i AM PURE" - -iF YOU HAVE ThESE ThOUGHTS/ Th-iNK-iNG ThAT YOU A V-iRTUOUS PERSON - ThEN ThAT -iS A WRONG ATT-iTUDE. iF YOU EXAM-iNE YOUR M-iND YOU W-iLL SEE ThAT YOU HAVE ACCUMULATED A LOT OF BAD DEEDS; NOT JUST W-iTh-iN Th-iS L-iFE E-iThER. iN ThE bUDDH-iST SYSTEM WE TALK OF FORMER L-iVES/ FUTURE L-iVES/ AND Th-iS L-iFE. tHAT -iS NOT JUST TALK-iNG. tHROUGH REASON-iNG/ LOG-iC/ AND PH-iLOSOPHY WE CAN REAL-iZE Th-iS OURSELVES W-iTh AN UNERR-iNG M-iND. iF WE DO HAVE FORMER L-iVES -iT FOLLOWS EAS-iLY ThAT ThEY ARE BEG-iNN-iNGLESS. oUR FORMER L-iVES' M-iND AND OUR PRESENT L-iFE'S M-iND ARE ThE SAME CONT-iNUUM/ SO -iF WE HAVE DONE BAD DEEDS -iN A FORMER L-iFE WE CAN EXPER-iENCE ThE RESULTS NOW. iF WE DO BAD OR GOOD DEEDS NOW/ WE CAN EXPER-iENCE ThE RESULT -iN ThE FUTURE ALSO BECAUSE OF ThE CONT-iNUUM GO-iNG ON W-iThOUT BREAK-iNG. dUR-iNG ThE-iR SCHOOL YEARS/ STUDENTS WORK VERY HARD. wHY? bECAUSE ThEY Th-iNK TO ThEMSELVESH "i W-iLL BECOME AN ADULT/ AN OLDER PERSON. iF i STUDY NOW/ -iT W-iLL BENEF-iT ME WHEN i GET OLDER." tH-iS ShOWS ThAT ThEY ARE ARE Th-iNK-iNG ThE-iR M-iND -iS A CONT-iNUUM. fOR EXAMPLE/ -iN 1976 WE DO SOMETh-iNG; WE KNOW WE CAN EXPER-iENCE A RESULT -iN 1977 OR 1978. tH-iS AGA-iN ShOWS OUR AWARENESS OF A CONT-iNUUM. s-iM-iLARLY OUR M-iND GOES FROM PAST L-iVES -iNTO FUTURE L-iVES W-iThOUT A BREAKAGE OF Th-iS CONT-iNUUM. tHE PHYS-iCAL BODY CHANGES BUT ThE M-iND CONT-iNUES ON. yOU MUST EXAM-iNE YOUR PRESENT L-iFE'S BODY FOR EV-iDENCE OF WHAT YOU D-iD -iN PREV-iOUS L-iVES. tHERE ARE ThREE K-iNDS OF ThOUGHTSH GOOD/ BAD/ AND NEUTRAL. tODAY FROM MORN-iNG UP TO NOW/ EVERY HOUR AND EVERY M-iNUTE/ YOUR M-iND GENERATES MANY D-iFFERENT ThOUGHTS. yOU WON'T REAL-iZE Th-iS BUT YOUR M-iND NEVER RESTS/ -iT -iS CONSTANTLY CHANG-iNG. nEW ThOUGHTS COME. eACH ThOUGHT FOCUSES ON A D-iFFERENT OBJECT. aLL OF ThESE ThOUGHTS ARE D-iFF-iCULT TO PERCE-iVE -iND-iV-iDUALLY. iT -iS ESPEC-iALLY D-iFF-iCULT TO F-iND GOOD ThOUGHTS. tO HELP OThER PEOPLE FROM ThE HEART/ FOR EXAMPLE/ -iS A GOOD ThOUGHT. aRE ThESE GOOD ThOUGHTS COM-iNG OR NOT? iT -iS D-iFF-iCULT TO F-iND ThEM. mANY HOURS AND SECONDS PASS. iF YOU CAN'T F-iND GOOD ThOUGHTS MOST OF ThEM MUST BE BAD ThOUGHTS. yOU MAY NOT RECOGN-iZE BAD ThOUGHTS. bAD ThOUGHTS ARE NOT NECESSAR-iLY JUST ANGER. tHERE ARE MANY DES-iRESH DES-iRE FOR CAR/ FOR HOUSE/ FOR MONEY/ FOR FAM-iLY/ FOR FR-iENDS/ POS-iT-iON/ AND SO FORTh. mOST ThOUGHTS ThAT COME TO OUR M-iND ARE DES-iRE ThOUGHTS. tHE SCR-iPTURES SAY Th-iS. tHEY ALSO SAY -iF ThE CAUSES AR-iSE/ WE W-iLL BECOME ANGRY. aNGER -iS LESS FREQUENT ThAN DES-iRE BUT DES-iRE -iS ThERE ALMOST ALL ThE T-iME. tHEREFORE D-iS-iRE -iS ThE WORST BAD ThOUGHT. tHE MOT-iVAT-iON OF DES-iRE -iNFLUENCES OUR BODY AND SPEECH/ CAUS-iNG BAD DEEDS. iN ONE DAY ALONE WE ACCUMULATE COUNTLESS BAD DEEDS ThROUGH BODY/ SPEECH/ AND M-iND. tH-iNK OF HOW MUCH WE HAVE COLLECTED S-iNCE LAST MONTh/ LAST YEAR/ AND FOR ThE LENGTh OF OUR BEG-iNN-iNGLESS M-iND CONT-iNUUM. wE CAN ACCUMULATE A LOT! wE MUST CHECK Th-iS -iN OUR CONFESS-iNG. iF YOU DO AN EXCELLENT CONFESS-iON/ ThAT CAN REMOVE MOST BAD DEEDS FROM ThE-iR ROOTS. iF YOUR CONFESS-iON LACKS POWER/ YOUR BAD DEEDS W-iLL NOT BE REMOVED TO A GREAT EXTENT. iN CONFESS-iON ThERE ARE FOUR CAUSES ThAT HAVE TO BE ASSEMBLED. iF YOU GAThER ThESE FOUR YOU CAN REMOVE BAD DEEDS. yOU ShOULD CHECK WHEThER ThOSE FOUR CAUSES ARE GAThERED OR NOT. tHE F-iRST CAUSE -iS ThE OBJECT TO WH-iCH YOU CONFESS. iT ShOULD BE AN EXALTED OBJECTH ThE tR-iPLE gEM@# (bUDDHA/ dHARMA/ AND sANGHA@#) OR - -iN mAHAYANA dHARMA - ThE OBJECT -iS ALL SENT-iENT BE-iNGS. tHERE -iS A REASON FOR Th-iS. iT -iS L-iKELY ThAT MOST OF OUR BAD DEEDS WERE AGA-iNST ThE tR-iPLE gEM OR ALL SENT-iENT BE-iNGS. tHEREFORE WE CONFESS ThESE DEEDS -iN FRONT OF ThEM. tHAT -iS ThE F-iRST CAUSE. nOW ThE SECOND CAUSE -iS REGRET. wE DEVELOP Th-iS BY -iMAG-iN-iNG ThAT WE HAVE M-iSTAKENLY TAKEN A BAD PO-iSON. iT GOES -iNTO OUR STOMACH AND ThEN OUR M-iND REAL-iZES ThE GREAT M-iSTAKE WE MADE. wE Th-iNK WE W-iLL D-iE VERY QU-iCKLY AND WE SURELY CAN GENERATE STRONG REGRET. wE Th-iNK ThEN -iF ThERE -iS A METhOD TO REMOVE Th-iS PO-iSON WE W-iLL DO ANYTh-iNG. wE W-iLL NOT HES-iTATE TO SPEND OUR ENT-iRE WEALTh TO REMOVE Th-iS PO-iSON. wE ThEN DEC-iDE TO REMOVE ThE PO-iSON. wE GET A GOOD DOCTOR AND GOOD MED-iC-iNE AND WE Th-iNK ThAT NOW WE HAVE A GOOD DOCTOR AND GOOD MED-iC-iNE/ AND ThAT -iN ThE FUTURE WE W-iLL NEVER EAT ThAT PO-iSON AGA-iN. tHAT -iS ThE WAY WE MUST FEEL REGRET ABOUT BAD DEEDS. tHEN HOW DO WE MAKE Th-iS REGRETT-iNG M-iND EVEN STRONGER? iN W-iNTER -iT -iS D-iFF-iCULT FOR US TO STAND OUTS-iDE -iN ThE COLD FOR JUST AN HOUR. wE MUST COME -iN AND TURN ON ThE HEAT. iN ThE SUMMER WE CAN'T STAND -iT OUTS-iDE E-iThER. wE COME -iN AND TURN ON ThE A-iR COND-iT-iONER. tHERE ARE MANY COND-iT-iONS L-iKE ThESE ThAT WE CAN'T STAND/ VERY -iNS-iGN-iF-iCANT COND-iT-iONS ThAT WE CAN'T BEAR EVEN FOR A ShORT T-iME. nEEDLESS TO SAY/ ThERE -iS NO ESCAPE FROM COND-iT-iONS L-iKE ThESE -iF WE ARE BORN AS AN-iMALS OR HELL BE-iNGS OR HUNGRY GHOSTS. wE CAN'T ESCAPE OR AVO-iD ThE SUFFER-iNG. wE CAN'T DO ANYTh-iNG TO PROTECT OURSELVES. wE MUST EXPER-iENCE VERY GREAT SUFFER-iNG. wE CAN Th-iNK ThAT WE ARE NOT BE-iNGS FROM OThER REALMS/ BUT A dHARMA PERSON ShOULD HAVE Th-iS ThOUGHTH "wHY DO BE-iNGS TAKE B-iRTh -iN LOWER REALMS? tHEY HAVE NO CHO-iCE BECAUSE TAK-iNG B-iRTh -iN SAMSARA HAPPENS ONLY BY ThE FORCE OF KARMA@# AND KLEShAS@#. nOBODY CAN CHOOSE. "kARMA" MEANS DEEDS/ GOOD OR BAD DEEDS. "kLEShAS" ARE MENTAL AFFL-iCT-iONSH HATRED/ DES-iRE/ -iGNORANCE/ AND SO ON. bY ThE FORCE OF ThESE WE HAVE TO TAKE B-iRTh. kARMA AND KLEShAS ARE TAUGHT -iN ThE SCR-iPTURES MANY T-iMES. tHEY ARE NOT UNUSUAL TERMS. kARMA AND KLEShAS ARE CAUSES. wE HAVE TO REAL-iZE ThAT -iF ThERE ARE NO GOOD SEEDS NO CROPS W-iLL GROW/ BECAUSE ThE SEEDS ARE ThE CAUSES. iF ThERE -iS A CAUSE -iT W-iLL DEF-iN-iTELY G-iVE A RESULT. nOW WE SURELY HAVE ThOSE SEEDS. iF WE HAVE BAD CAUSES/ ThEN DEF-iN-iTELY ThEY W-iLL PRODUCE BAD RESULTS AND ThESE W-iLL HAVE TO BE EXPER-iENCED BY US. wHAT CAN WE DO NOW? wE CAN READ BOOKS AND GO TO A TEACHER. hE W-iLL -iNTRODUCE US TO METhODS FOR GETT-iNG R-iD OF ThE BAD SEEDS/ AND G-iVE EXPLANAT-iONS AND SPEC-iAL -iNSTRUCT-iONS. wE ThEN PRACT-iCE OURSELVES AND PUR-iFY OUR M-iND. hERE -iN ThE gURU yOGA Th-iS CONFESS-iNG VERSE MENT-iONS GENERAL BAD DEEDS OF BODY/ SPEECH/ AND M-iND/ AND "ESPEC-iALLY ThOSE CONTRARY TO ThE ThREE VOWS." tHE F-iRST TYPE OF VOW -iS ThE PRAT-iMOKShAH ThE MORAL-iTY VOWS. tHERE ARE E-iGHT SETS OF VOWS OF Th-iS TYPE. tHE F-iRST ThREE OF ThE E-iGHT ARE VOWS FOR LAYPERSONS. tWO OF ThESE ARE ThE F-iVE PRECEPT VOWS OF UPASAKA (MALE) AND UPAS-iKA (FEMALE)/ AND ThEY CONS-iST OFH NO K-iLL-iNG/ NO STEAL-iNG/ NO SEXUAL M-iSCONDUCT/ NO LY-iNG/ AND NO USE OF -iNTOX-iCANTS. wHAT -iS ThE BENEF-iT OF TAK-iNG ThEM? aBANDON-iNG ThESE F-iVE ACT-iONS -iS ThE MA-iN SEED TO ATTA-iN L-iBERAT-iON. iF YOU W-iSh TO ATTA-iN FREEDOM YOU POSSESS ThE MA-iN CAUSE/ WH-iCH -iS ThESE VOWS. iF YOU W-iSh FOR NOT ONLY L-iBERAT-iON BUT bUDDHAHOOD ALSO/ YOU MUST TAKE ThE SECOND TYPE OF VOWS/ ThE bODH-iSATTVA VOWS. tHERE ARE E-iGHTEEN ROOT VOWS AND FORTY-S-iX BRANCH VOWS AMONG ThEM. bEFORE TAK-iNG ThEM YOU MUST F-iRST STUDY ThESE PRECEPTS. nOW mAHAYANA dHARMA HAS TWO LEVELS/ sUTRA AND tANTREQA. tHE sUTRA PATh W-iLL DEF-iN-iTELY G-iVE YOU bUDDHAHOOD BUT -iT TAKES A LONG T-iME. iF YOU WANT QU-iCK ENL-iGHTENMENT YOU ENTER tANTR-iC PRACT-iCE. tO ENTER ThE DOOR OF tANTR-iC PRACT-iCE YOU MUST TAKE tANTR-iC VOWS. tHERE ARE FOURTEEN ROOT VOWS AND E-iGHT SPEC-iAL VOWS. cONFESS-iON COUNTERACTS ThE EFFECTS OF BREAK-iNG ThESE ThREE TYPES OF VOWS. iF YOU REMEMBER YOUR BAD DEEDS -iND-iV-iDUALLY YOU CAN CONFESS ThEM -iND-iV-iDUALLY. VERY R-iCH PEOPLE CAN'T COUNT ALL ThE-iR MONEYH L-iKE ThAT/ WE CAN'T COUNT OUR BAD DEEDS. tHEREFORE WE CAN MAKE A COMB-iNAT-iON CONFESS-iON/ AS i MENT-iONED BEFORE. aLL OF Th-iS YOU HAVE TO CONFESS BEFORE bUDDHA/ dHARMA/ AND sANGHA W-iTh RESTRA-iNT AND REGRET. tHESE TWO ATT-iTUDES ARE VERY -iMPORTANT. rESTRA-iNT/ ThE Th-iRD CAUSE/ -iS ThE W-iSh TO STOP BAD DEEDS -iN ThE FUTURE AND TO STOP ThE-iR ACCUMULAT-iON. rESTRA-iNT AND REGRET ARE BOTh VERY -iMPORTANT ATT-iTUDES. tHEN F-iNALLY ThE FOURTh CAUSE -iS ThE ACTUAL ANT-iDOTE TO DESTROY ThE BAD DEEDS. yOU CAN REC-iTE MANDALA OFFER-iNGS@#/ DO PROSTRAT-iONS/ MED-iTAT-iONS/ READ SCR-iPTURE/ OR DO REC-iTAT-iONS. yOU CAN DO ANY dHARMA ACT-iV-iTY TO REMOVE BAD DEEDS. iF YOU USE ThESE FOUR CAUSES/ ThEN BAD DEEDS W-iLL D-iSAPPEAR W-iThOUT A DOUBT. iF WE CAN PUR-iFY OUR M-iND/ ThEN DEF-iN-iTELY AT ThE SAME T-iME WE CAN ACCUMULATE GOOD DEEDS. wi. rEJO-iC-iNG d-iSCARD-iNG ThE E-iGHT WORDLY DHARMAS@#/ YOU EXERTED YOURSELF -iN MUCH HEAR-iNG AND PRACT-iCE HERE -iN ThE EON'S DECL-iNE/ ThUS G-iV-iNG GREAT MEAN-iNG TO A L-iFE ENDOWED W-iTh LE-iSURE AND FORTUNE. wE REJO-iCE WHOLE-HEARTEDLY/ sAV-iOR/ -iN ThESE - YOUR MOST EFF-iC-iENT DEEDS. iN Th-iS VERSE WE PRACT-iCE ESPEC-iALLY TO ACCUMULATE GOOD DEEDS. bUDDHA TAUGHT ABOUT REJO-iC-iNG -iN ThE sUTRAS AND ThE-iR COMMENTAR-iES/ AND ALSO ThERE -iS A BEAUT-iFUL POEM BY tZONGKAPA WH-iCH -iS A GREAT -iNSTRUCT-iON FOR US. sOMEONE ASKED tZONGKAPA -iF ThERE WAS A METhOD FOR ACH-iEV-iNG GREAT V-iRTUE W-iTh L-iTTLE EFFORT. tZONGKAPA'S REPLY WAS ThAT REJO-iC-iNG -iS ThE BEST METhOD FOR Th-iS/ PRA-iSED BY ALL ThE bUDDHAS. yOU CAN DO -iT EAS-iLY - LAY-iNG DOWN/ EAT-iNG/ WORK-iNG/ OR WALK-iNG. tHERE -iS NO EFFORT AND NO EXPENSE. tHERE ARE TWO TYPES OF REJO-iC-iNG. tHE F-iRST -iS REJO-iC-iNG -iN OThER PERSONS' DEEDS AND ThE SECOND -iS REJO-iC-iNG -iN OUR OWN DEEDS. iF YOU GENERATE AND MA-iNTA-iN ThAT REJO-iC-iNG ThOUGHT -iN YOUR M-iND/ ThAT -iS ThE BEST METhOD. aLL ThE bUDDHAS HAVE STATED Th-iS. eVEN -iF WE PRACT-iCE TO ACCUMULATE GREAT V-iRTUE ALL OF OUR L-iVES/ WE CAN'T COMPARE Th-iS TO ThE V-iRTUE A bODH-iSATTVA@# GENERATES -iN ONE DAY. tHEREFORE TO ACCUMULATE ONE DAY OF A bODH-iSATTVAS'S V-iRTUE -iS -iMPOSS-iBLE AT OUR LEVEL/ BUT -iT SAYS -iN ThE sUTRA'S COMMENTARY ThAT -iF YOU REJO-iCE -iN ThE GOOD V-iRTUES OF ThE bODH-iSATTVAS AND ThE-iR GOOD QUAL-iT-iES YOU CAN GET TEN PERCENT OF ThE-iR V-iRTUE. tHAT -iS GREAT PROF-iT AND BENEF-iT FOR US. tHEREFORE REJO-iC-iNG -iS VERY -iMPORTANT AND USEFUL. nOW YOU HAVE -iNV-iTED ThE OBJECT OF ThE SEVEN-L-iMB PUJA@#/ OR ThE OBJECT OF MED-iTAT-iONaH gURU/ tZONGKAPA/ AND bUDDHA/ ThESE ThREE BE-iNG -iNSEPARABLE. tHE OUTER FORM -iS tZONGKAPA/ W-iTh H-iS TWO GREAT D-iSC-iPLES S-iTT-iNG AT H-iS FEET/ ONE ON EACH S-iDE. tHESE ThREE COME FROM mA-iTREYA'S HEART. tHEY ARE S-iTT-iNG -iN FRONT OF YOU. tHE-iR QUAL-iT-iES OF BODY/ SPEECH/ AND M-iND ARE -iMMEASURABLE. tHE-iR ACT-iV-iTY -iS UNBEL-iEVABLE. aLL OF ThEM ARE -iN ACTUAL-iTY bUDDHA'S COMPASS-iON/ W-iSDOM/ AND POWER MAN-iFEST AS tZONGKAPA/ gURU/ AND bUDDHA. rEJO-iC-iNG -iN ThESE -iS REJO-iC-iNG -iN ThE DEEDS OF OThERS. aLSO YOU HAVE NOW ACCUMULATED GREAT V-iRTUE BY MED-iTAT-iNG AND REJO-iC-iNG ABOUT Th-iS HOLY OBJECT. nOW YOU CAN REJO-iCE ABOUT YOUR OWN GOOD DEEDS. yOU Th-iNK/ "tODAY i D-iD VERY N-iCELY/ i NEVER D-iD SO WELL!" rEJO-iCE ABOUT YOUR OWN GOOD DEEDS. tHE MER-iT -iS TWO OR ThREE T-iMES LARGER WHEN ThE OBJECT OF REJO-iC-iNG -iS YOUR OWN GOOD DEEDS. tHESE ARE VERY BR-iEF EXPLANAT-iONS. wii. rEQUEST-iNG tEACH-iNGS lET FALL/ yOU REVEREND HOLY lAMAS/ ThE RA-iN OF ThE DEEP W-iDE dHARMA - TO ThE EARTh OF BE-iNGS/ AS ThEY ARE READY/ FROM ThE SKY OF YOUR bUDDHA-M-iNDS OVERCAST W-iTh CLOUDS OF COMPASS-iON AND KNOWLEDGE. nOW AFTER YOU HAVE PUR-iF-iED AND ENR-iCHED YOUR M-iND W-iTh ThE PREV-iOUS TWO VERSES/ YOUR M-iND -iS L-iKE A FERT-iL-iZED F-iELD. wHATEVER SEEDS YOU PUT ThERE W-iLL GROW VERY WELL. iN ThAT F-iELD YOU PUT SEEDS BY REQUEST-iNG TEACH-iNGS. tHAT TEACH-iNG -iS L-iKE GOOD SEEDS -iN ThE F-iELD OF YOUR M-iND. tHE SKY -iN Th-iS VERSE -iS A METAPHOR FOR ThE bODH-iSATTVA M-iND OF ThESE HOLY lAMAS. tHAT M-iND -iS OVERCAST W-iTh CLOUDS OF COMPASS-iON AND KNOWLEDGE. iF ThE lAMA D-iDN'T HAVE COMPASS-iON/ W-iSDOM/ AND POWER HE COULD NOT BENEF-iT US - BUT HE HAD ALL OF ThESE QUAL-iT-iES. tHE lAMAS HAVE GREAT COMPASS-iON D-iRECTED TOWARD US ALL ThE T-iME. iF WE REQUEST ThEM TO HELP US/ ThEY W-iLL DEF-iN-iTELY DO -iT. s-iNCE ThEY HAVE ALL ThESE GOOD QUAL-iT-iES/ YOU REQUEST ThEM TO TEACH dHARMA. tHE RA-iN -iN Th-iS VERSE -iS A METAPHOR FOR dHARMA. tH-iS FALLS TO ThE EARTh. tHE EARTh -iS A METAPHOR FOR BE-iNGS. jUST AS ThE RA-iN FALLS TO ThE EARTh/ SO bUDDHA'S TEACH-iNG COMES TO BE-iNGS. wE HAVE ALREADY FERT-iL-iZED ThE F-iELD -iN ThE PREV-iOUS VERSES. yOU ShOULD KNOW ThAT bUDDHA'S TEACH-iNGS ARE D-iV-iDED -iN h-iNAYANA@# AND mAHAYANA/ ThE LOWER VEH-iCLE AND ThE H-iGHER VEH-iCLE. iNS-iDE mAHAYANA ThERE -iS sUTRAYANA AND tANTRAYANA. tHEN WHAT dHARMA DO YOU W-iSh TO PRACT-iCE? kNOW-iNG ThE FOLLOW-iNG REASON-iNG -iS VERY USEFUL bUDDHA'S H-iGHEST TEACH-iNG OF ALL -iS tANTR-iC dHARMA. iF ThE H-iGHEST TEACH-iNG -iS tANTR-iC/ ThEN WHY DOESN'T HE ONLY TEACH ThAT? wHY TEACH h-iNAYANA OR sUTRAYANA? tHE REASON -iS ThAT ThERE -iS NOT ENOUGH POWER -iN SOME D-iSC-iPLES AND ThEY WOULDN'T BE ABLE TO GA-iN A RESULT. bUDDHA KNOW WHAT LEVEL OF FACULT-iES YOU HAVE AND WHAT CLASS OF BE-iNG YOU ARE. hE TEACHES EXACTLY WHAT EACH BE-iNG NEEDS AND EXACTLY WHAT H-iS LEVEL REQU-iRES. hE NEVER TEACHES H-iGHER OR LOWER. iF HE TAUGHT LOWER dHARMA TO BE-iNGS OF A H-iGHER LEVEL OF FACULT-iES -iT WOULD ONLY WASTE ThE-iR M-iNDS. iF HE TAUGHT H-iGH dHARMA TO LOW D-iSC-iPLES -iT WOULD ONLY G-iVE ThEM A HEADACHE. tHEREFORE bUDDHA TEACHES EXACTLY WHAT D-iSC-iPLES NEED. fOR ThAT REASON/ -iN FORMER T-iMES A h-iNAYANA PERSON M-iGHT SAY ThAT ThERE WAS NO mAHAYANA sUTRA OR tANTRA. hE M-iGHT NOT BEL-iEVE -iT/ BECAUSE bUDDHA HAD TAUGHT H-iM ONLY h-iNAYANA dHARMA/ S-iNCE -iT F-iT H-iS LEVEL. tHEN HE M-iGHT Th-iNK TO H-iMSELF/ "bUDDHA'S ENT-iRE dHARMA -iS WHAT HE TAUGHT ME. oThER dHARMA i DON'T BEL-iEVE." sOME h-iNAYANA SCHOOLS COMPLETELY REJECT mAHAYANA dHARMA. wHOSE FAULT -iS -iT? iS -iT b-iDDHA'S FAULT? nO. tHE ONLY FAULT -iS ThE LOWER LEVEL OF ThE D-iSC-iPLES. oKAY/ ThEN i AM TEACH-iNG mAHAYANA dHARMA. wiii. dED-iCAT-iNG mAY ThESE V-iRTUES/ AS MANY AS i HAVE GAThERED/ BE OF ALL POSS-iBLE BENEF-iT TO ALL BE-iNGS AND TO ThE bUDDHA'S dHARMA. mAY i ESPEC-iALLY BR-iGHTEN A LONG T-iME REVEREND lOSANG dRAKPA'S TEACH-iNGS OF ThE dHARMA'S ESSENCE. yOU HAVE NOW PUR-iF-iED YOUR M-iND AND COLLECTED GREAT V-iRTUE W-iTh ThE CONFESS-iNG AND REJO-iC-iNG VERSES. yOU ThEN MADE REQUEST TO YOUR gURU AND bUDDHA AND RECE-iVED MANY dHARMA -iNSTRUCT-iONS FROM ThEM. bY ThESE PRACT-iCES YOU HAVE COLLECTED MANY GOOD DEEDS. tHESE GOOD DEEDS ARE L-iKE MONEY. iF YOU KEEP MONEY ON YOUR PERSON -iT MAY BE LOST/ BURNED/ OR OThER Th-iNGS MAY HAPPEN TO -iT. bUT -iF YOU PUT MONEY -iN ThE BANK -iT REMA-iNS ThERE FOR WHEN YOU NEED -iT. l-iKEW-iSE/ -iF YOU KEEP Th-iS V-iRTUE -iN YOUR HAND -iT W-iLL BE STOLEN BY ThE TWO GREAT Th-iEVES OF V-iRTUE. tHE TWO GREAT Th-iEVES OF V-iRTUE ARE ANGER AND WRONG V-iEW. bOTh sUTRA AND tANTRA DESCR-iBE HOW WRONG V-iEW AND HATRED BURN UP OUR V-iRTUE. aNGER CAN DESTROY OUR V-iRTUE ALMOST FROM -iTS ROOTS. wRONG V-iEW CAN DESTROY ThE VERY ROOTS OF V-iRTUE. sHANT-iDEVA AND cHANDRAK-iRT-i WERE GREAT iND-iAN SCHOLARS OF FORMER T-iMES. tHEY BOTh WROTE MANY GOOD TEXTS/ WH-iCH WERE TRANSLATED -iNTO t-iBETAN AROUND 1/400 YEARS AGO. wE MEMOR-iZED ThESE TEXTS AND DEBATED OVER ThEM. iN ThOSE TEXTS -iT -iS WR-iTTEN ThAT -iF YOU REJO-iCE -iN A bODH-iSATTVA'S DEEDS/ AS i TOLD YOU BEFORE/ YOU CAN GET TEN PERCENT OF H-iS V-iRTUE. s-iM-iLARLY/ -iF YOU GET ANGRY W-iTh A bODH-iSATTVA FOR ONE -iNSTANT YOU LOSE ThE AMOUNT OF V-iRTUE YOU HAVE ACCUMULATED OVER A PER-iOD OF A ThOUSAND KALPAS. wE STR-iVE ALL OUR L-iVES TO ACH-iEVE GREAT V-iRTUE. gENERALLY/ Th-iS CANNOT COMPARE W-iTh ThE V-iRTUE A bODH-iSATTVA GENERATES -iN ONE DAY. bUT ThE BAD S-iDE -iS ThAT -iF YOU GENERATE ANGER TOWARD bODH-iSATTVAS YOU BURN UP A ThOUSAND KALPAS' WORTh OF V-iRTUE. hOW CAN WE AVO-iD Th-iS? wE GET ANGRY ThREE OR FOUR T-iMES A DAY. wE CAN'T STOP ANGER. iT W-iLL DESTROY OUR V-iRTUE VERY EAS-iLY. wE W-iSh TO BECOME L-iBERATED AND L-iBERAT-iON COMES ONLY FROM OUR ACCUMULAT-iON OF V-iRTUE; BUT WE CAN'T ACCUMULATE V-iRTUE FOR LONG. iT -iS SO EAS-iLY DESTROYED. wHAT CAN WE DO? wHEN YOU ACCUMULATE V-iRTUE YOU DED-iCATE -iT. hOW DO YOU DED-iCATE V-iRTUE? yOU DED-iCATE -iT TO BE OF BENEF-iT TO ALL BE-iNGS AND ALSO YOU DED-iCATE -iT FOR ThE PURPOSE OF CAUS-iNG ThE bUDDHA'S dHARMA TO REMA-iN AS LONG AS POSS-iBLE AND AS W-iDELY SPREAD AS POSS-iBLE. wHEN WE MAKE Th-iS DED-iCAT-iON/ -iN WHAT WAY ShOULD WE Th-iNK ThAT -iT CAUSED ThE bUDDHA'S dHARMA TO REMA-iN? wE DON'T W-iSh FOR ThE SCR-iPTURES TO REMA-iN -iN ThE L-iBRARY FOR A ThOUSAND YEARS/ FOR EXAMPLE. nO. wE DED-iCATE ThE V-iRTUE SO ThE TEACH-iNG REMA-iNS -iN PEOPLE'S M-iNDS AND ThAT ThEY PRACT-iCE -iT AND STUDY -iT. tHEN WE Th-iNK/ "bY ThE FORCE OF ThAT V-iRTUE MAY i BECOME A LEADER L-iKE bUDDHA/ AND TEACH H-iS dHARMA AS W-iDE AS SPACE AND AS DEEP AS ThE OCEAN." tH-iS -iS -iN GENERAL/ BUT SPEC-iF-iCALLY DED-iCATE -iT ESPEC-iALLY TO BR-iGHTEN tZONGKAPA'S TEACH-iNG OF dHARMA'S ESSENCE. bUDDHA TAUGHT MANY/ MANY dHARMASH BOTh sUTRAYANA AND tANTRAYANA. tZONGKAPA COLLECTED ThE ESSENCE OF ALL ThE bUDDHA'S TEACH-iNGS AND PUT ThEM -iN AN ORDER FOR ThE PURPOSE OF PRACT-iCE. fOR EXAMPLE/ HE CONSTRUCTED A SCHEDULE FOR ONE PERSON TO FOLLOW FROM ThE BEG-iNN-iNG UP TO ThE ACH-iEVEMENT OF bUDDHAHOOD. aLL OF Th-iS ESSENCE -iS EVERY USEFUL AND EASY FOR US TO LEARN AND PRACT-iCE. yOU ThEN Th-iNK/ "mAY i BR-iGHTEN ThAT ESSENCE AND TEACH-iNG AS LONG AS POSS-iBLE." xi. rEQUEST-iNG ThE bESTOWAL OF ThE uLT-iMATE rESULT pREC-iOUS oNE/ GLOR-iOUS ROOT gURU SEATED UPON LOTUS AND MOON AT MY HEAD'S CENTER T-iP/ BESTOW ON ME BLESS-iNGS OF YOUR BODY/ SPEECH/ AND ThOUGHT - TAK-iNG ME AFTER yOU -iN GREAT K-iNDNESS. wE HAVE NOW COME TO ThE VERSE -iMMED-iATELY PRECED-iNG ThE MA-iN MED-iTAT-iON. iT -iS ASK-iNG ThAT WE ACH-iEVE ThE ULT-iMATE RESULT R-iGHT NOW. yOUR OBJECT OF MED-iTAT-iON -iS V-iSUAL-iZED -iN FRONT OF YOU. aT Th-iS T-iME YOU -iNV-iTE A SECOND tZONGKAPA TO S-iT ON YOUR HEAD FAC-iNG YOUR OR-iG-iNAL V-iSUAL-iZAT-iON. hE REQUESTS ThE HOLY OBJECTS TO HELP YOU. f-iRST V-iSUAL-iZE A LOTUS AND A MOON ThRONE ON YOUR HEAD ThEN -iNV-iTE Th-iS SECOND tZONGKAPA TO OCCUPY ThAT PLACE. hE MAKES REQUEST TO ThE HOLY BE-iNGS TO HELP YOU. hE REQUESTS AND YOU REQUEST AT ThE SAME T-iME. hE REQUESTS/ "pLEASE G-iVE ME ThE ULT-iMATE GOAL. tAKE CARE OF ME W-iTh YOUR GREAT K-iNDNESS. w-iTh YOUR GREAT COMPASS-iON G-iVE ME ThE BLESS-iNG OF YOUR BODY/ SPEECH/ AND M-iND." tHE WORD "BLESS" -iS A VERY COMMON WORD. wHAT DOES -iT MEAN? yOU ShOULD KNOW. hOW CAN WE RECE-iVE A BLESS-iNG? iF WE DON'T KNOW ThE REAL MEAN-iNG OF "BLESS-iNG" -iT -iS JUST AN EMPTY WORD. tHAT -iS NOT GOOD BECAUSE WE ONLY HAVE A CONCEPT-iON OF ThE WORD "BLESS-iNG" AS -iT -iS COMMONLY USED. "bLESS-iNG" -iS DESCR-iBED -iN ThE sUTRAS AND tANTRAS AS POWER/ SEEDS/ OR AB-iL-iTYH POWER OF BODY/ OF SPEECH/ AND OF M-iND. tHAT -iS ThE BLESS-iNG. tHEN WE Th-iNK/ "bY ThE POWER OF Th-iS BLESS-iNG CHANGE MY M-iND -iNTO A BETTER COND-iT-iON." iF YOUR M-iND -iS CHANGED -iNTO A BETTER COND-iT-iON YOU HAVE RECE-iVED A BLESS-iNG. aFTER YOU RECE-iVE A BLESS-iNG/ AFTER A R-iTUAL FOR EXAMPLE/ YOUR M-iND ShOULD BE MORE NOBLE/ BR-iGHT/ AND STRONG. tHEN YOU KNOW YOU HAVE RECE-iVED A BLESS-iNG. sO AT Th-iS PO-iNT -iN Th-iS PRACT-iCE WE Th-iNKH "bY ThESE POWERS CHANGE MY M-iND -iNTO A BETTER COND-iT-iON. pLEASE G-iVE ME GREAT COMPASS-iON AND GREAT K-iNDNESS. dO-iNG Th-iS WOULD BE A GREAT K-iNDNESS TO ME. pLEASE G-iVE ME ThE AB-iL-iTY TO ACH-iEVE YOUR GOOD QUAL-iT-iES OF BODY/ SPEECH/ AND M-iND/" AND Th-iS -iS ThE BLESS-iNG. wE CAN'T ACH-iEVE bUDDHA'S BODY/ SPEECH/ AND M-iND -iNSTANTLY. bUDDHA'S BODY -iS -iNDESTRUCT-iBLE BUT OUR BODY CAN BE DESTROYED. bUDDHA'S M-iND -iS UNCLOUDED AND H-iS SPEECH -iS WONDERFUL. hE POSSESSES MANY GOOD QUAL-iT-iES. tHESE WE CAN'T ACH-iEVE W-iTh-iN A ShORT T-iME/ BUT -iF WE REQUEST WE W-iLL RECE-iVE A BLESS-iNG. a BLESS-iNG -iS L-iKE SEEDS. iF WE PUT SEEDS -iN OUR M-iND ThEY WON'T G-iVE SPROUTS -iMMED-iATELY BUT ThEY W-iLL DEF-iN-iTELY G-iVE A RESULT. iF ThERE -iS A CAUSE WE CAN GET A RESULT. nOW AT Th-iS T-iME YOU -iNV-iTE tZONGKAPA TO COME ONTO YOUR HEAD. hE -iS -iNSEPARABLE FROM YOUR gURU/ bUDDHA/ AND wAJRADHARA. wE OFTEN SPEAK OFH "lAMA lOSANG tUBWANG dORJE cHANG." "lAMA" MEANS "gURU." "lOSANG" MEANS "tZONGKAPA." "tUBWANG" MEANS "bUDDHA." aND "dORJE cHANG" MEANS "wAJRADHARA." wAJRADHARA -iS ThE LORD OF tANTR-iC TEACH-iNGS AND HE HOLDS A wAJRA@#. tHEN ThE lAMA/ tZONGKAPA/ bUDDHA/ AND wAJRADHARA - ThESE FOUR - ARE -iNSEPARABLE. tHE-iR OUTER FORM -iS tZONGKAPA. yOU MUST -iMAG-iNE H-iM ON YOUR HEAD. yOU MUST S-iT VERY STRA-iGHT WHEN YOU MED-iTATE. aSSUME ThE POSTURE W-iTh SEVEN CHARACTER-iST-iCS@#. yOU CAN'T LEAN FORWARD OR BACK. iF YOU LEAN FORWARD/ YOU W-iLL EXPER-iENCE MENTAL DULLNESS. iF YOU LEAN BACK/ YOU W-iLL EXPER-iENCE MENTAL AG-iTAT-iON. yOU MUST BE UPR-iGHT. lATER WHEN YOU DO tANTR-iC PRACT-iCES -iT -iS VERY USEFUL TO HAVE PROPER BODY POS-iT-iON/ BECAUSE -iN ThE tANTR-iC SYSTEM YOU WORK W-iTh ThE NERVOUS SYSTEM AND V-iTAL A-iRS AND ThE M-iND SYSTEM. sO BODY POS-iT-iON -iS VERY -iMPORTANT. mANY PEOPLE ASK ME/ "sHOULD i CLOSE MY EYES OR OPEN ThEM?" yOU CAN CLOSE OR OPEN ThEM. iF YOU OPEN ThEM/ DON'T OPEN ThEM W-iDE AND FOCUS ThEM NO FURThER ThAN ThE T-iP OF YOUR NOSE. aT ThE BEG-iNN-iNG OUR M-iND -iS ACCUSTOMED TO BE-iNG D-iSTRACTED BY OUTER OBJECTS. iF YOU DON'T CLOSE YOUR EYES YOU W-iLL SEE OUTER OBJECTS AND -iT TAKES AWAY FROM YOUR CONCENTRAT-iON. tHEREFORE AT ThE BEG-iNN-iNG -iT -iS BETTER TO CLOSE YOUR EYES. lET YOUR MOUTh BE -iN A NORMAL COND-iT-iON; NOT TOO OPEN OR TOO ShUT. yOU MUST CLOSE YOUR MOUTh WHEN DO-iNG ThE BREATh-iNG MED-iTAT-iON i TAUGHT YOU. yOU DON'T BREAThE ThROUGH YOUR MOUTh AT ThAT T-iME. iN GENERAL MED-iTAT-iON/ HOWEVER/ YOU CAN BREAThE BOTh ThROUGH YOUR MOUTh AND ThROUGH YOUR NOSE. iF YOU ARE PLANN-iNG TO MED-iTATE FOR A LONG T-iME/ TOUCH ThE TONGUE TO ThE TOP OF YOUR TEETh AND -iT HELPS YOU NOT TO GET Th-iRSTY. iF YOU CAN'T S-iT -iN A FULL LOTUS POS-iT-iON/ YOU CAN S-iT -iN A HALF LOTUS POS-iT-iON. x. sUPPL-iCAT-iNG i MAKE SUPPL-iCAT-iON AT ThE FEET OF lOSANG dRAKPAH tZONGKAPA/ CROWN JEWEL OF ThE sNOWY lAND'S MASTERS; cHENRES-iK/ VAST STORE OF COMPASS-iON P-iCTUR-iNG NO SELVES; jAMPELYANG/ lORD OF -iMMACULATE KNOWLEDGE; AND sANGWEDAK/ EXECUTOR - LEAV-iNG NOT ONE - OF ThE DEMON HOST'S DESTRUCT-iON. nOW V-iSUAL-iZED ON YOUR HEAD -iS A LOTUS AND ON -iT A MOON D-iSK. oN ThAT MOON -iS tZONGKAPA'S -iMAGE. tHE OUTER FORM -iS tZONGKAPA BUT ThE -iNNER ESSENCE -iS lAMA/ bUDDHA/ tZONGKAPA/ AND wAJRADHARAH ThESE -iNSEPARABLE FOUR. nOW YOU REC-iTE VERSE TEN. tH-iS -iS ThE F-iVE-L-iNE MANTRA@#. M-iK-ME TZE-WE TER-CHEN CHEN-RE-S-iK DR-i-ME KYEN WANG-PO JAM-PEL-YANG DU-PUNG MA-LU JOM-DZE SANG-WE-DAK GANG-CHEN KE-PE TZUG-GYEN TZONG-KA-PA LO-SANG DRAK-PE ShAB-LA SOL-WAN-DEB tH-iS MANTRA HAS GREAT POWER AND -iS VERY HOLY. m-iK-ME MEANS A PART-iCULAR TYPE OF COMPASS-iON. tHERE ARE ThREE TYPES OF COMPASS-iON. tH-iS -iS ThE NAME FOR ThE H-iGHEST TYPE. m-iK MEANS "EX-iST/" ME MEANS "NOT/" AND TZE-WE MEANS "COMPASS-iON." wHAT DOES Th-iS MEAN? nON-EX-iSTENCE -iS ThE CHARACTER-iST-iC OF Th-iS FORM OF COMPASS-iON. tH-iS -iS A L-iTTLE B-iT D-iFF-iCULT TO UNDERSTAND. wHEN WE GENERATE COMPASS-iON TOWARD HUMAN BE-iNGS/ OR AN-iMALS/ OR -iNSECTS/ WE CAN PERCE-iVE ThEM OR -iMAG-iNE ThEM AS RELAT-iVE TRUTh. i HAVE SPOKEN BEFORE OF ThE TWO TRUThSH RELAT-iVE TRUTh AND ABSOLUTE TRUTh. aBSOLUTE TRUTh MEANS SUNYATA/ OR ThE TRUE NATURE OF ALL OBJECTS. rELAT-iVE TRUTh -iS ALL ThE V-iS-iBLE/ HEARABLE/ TOUCHABLE OBJECTS/ M-iND/ MENTAL FUNCT-iONS/ ThE F-iVE SKANDHAS/ AND SO ON. tHERE ARE VERY MANY RELAT-iVE-TRUTh OBJECTS. tHE TRUE NATURE OF ALL ThE OBJECTS OF KNOWLEDGE -iS ThE-iR ABSOLUTE TRUTh. tHAT -iS A L-iTTLE B-iT D-iFF-iCULT TO UNDERSTAND W-iThOUT AN EXTENS-iVE EXPLANAT-iON. bR-iEFLY/ M-iK-ME MEANS "NON-EX-iSTENCE." tHERE ARE NO SELF-EX-iSTENT Th-iNGS. aLL OBJECTS OF KNOWLEDGE DEPEND UPON OThER Th-iNGS. fOR EXAMPLE/ Th-iS M-iCROPHONE DEPENDS ON ThE FACTORY ThAT MADE -iT/ ThE TAPE RECORDER/ ELECTR-iC-iTY/ AND SO FORTh. iT DEPENDS ON MANY Th-iNGS. l-iKEW-iSE A TABLE/ A HOUSE/ OUR BODY/ OUR M-iND DEPEND ON OThER Th-iNGS. fOR EXAMPLE/ A SPROUT DEPENDS ON ThE SEED. sMOKE DEPENDS ON F-iRE. a CH-iLD DEPENDS ON -iTS PARENTS. eVERYTh-iNG DEPENDS ON OThER Th-iNGS. fOR ThAT REASON ALL OBJECTS OF KNOWLEDGE ARE NOT SELF-EX-iSTENT. tHEREFORE M-iK-ME MEANS "NOT SELF-EX-iSTENT." tH-iS COMPASS-iON FOCUSES ON OThER BE-iNGS BUT DOES NOT PERCE-iVE ThEM MERELY AS BE-iNGS/ -iT ALSO HAS TO FOCUS ON ThE-iR SELF-EX-iSTENTLESSNESS. wHEN WE PRACT-iCE COMPASS-iON ON OUR LEVEL WE CAN'T Th-iNK ABOUT Th-iS SELF-EX-iSTENTLESS COND-iT-iON W-iThOUT LOS-iNG FOCUS ON ThE RELAT-iVE COND-iT-iON OF BE-iNGS. aT OUR LEVEL WE CAN'T Th-iNK ABOUT ThESE TWO COND-iT-iONS AT ThE SAME T-iME W-iTh ONE ThOUGHT. tH-iS COMPASS-iON -iS -iNSEPARABLE FROM lAMA lOSANG tUBWANG dORJE cHANG. aCTUALLY Th-iS GREAT COMPASS-iON -iS ALL ThE bUDDHAS' COMPASS-iON. tHEREFORE ThE bUDDHAS' COMPASS-iON CAN FOCUS MANY D-iFFERENT WAYS AT ThE SAME T-iME ON ONE OBJECT. iN Th-iS F-iRST L-iNE ThAT COMPASS-iON'S GREAT QUAL-iTY -iS CONS-iDERED. tER-CHEN MEANS "GREAT TREASURE." iN A B-iG TREASURE ThERE ARE L-iM-iTLESS JEWELS. iN A GREAT TREASURE ThERE ARE MANY GOOD Th-iNGS OF S-iM-iLAR NATURE. cHENRES-iK -iS ThE t-iBETAN NAME FOR ThE bODH-iSATTVA aVALOK-iTEShVARA AND -iS A GREAT TREASURE OF Th-iS H-iGHEST K-iND OF COMPASS-iON. tHE COMPASS-iON OF ThE COUNTLESS bUDDHAS RES-iD-iNG -iN ThE TEN D-iRECT-iONS -iS A K-iND OF M-iND. tHAT M-iND EMANATES OR MAN-iFESTS AS A DE-iTY/ aVALOK-iTEShVARA. h-iS OUTER FORM -iS A DE-iTY'S BUT H-iS ESSENCE -iS ALL OF ThE bUDDHAS' GREAT COMPASS-iON. aLL OF ThE bUDDHAS' GREAT COMPASS-iON -iS L-iM-iTLESS. aVALOK-iTEShVARA -iS AN EMANAT-iON OF ALL ThE bUDDHAS' COMPASS-iON AND FOR ThAT REASON HE -iS A GREAT TREASURE OF ThAT COMPASS-iON. tHAT -iS ALSO tZONGKAPA/ WHOM YOU ARE V-iSUAL-iZ-iNG ON YOUR HEAD. dR-i MEANS "MENTAL CLOUD/ OBSTRUCT-iON/ OBSCURAT-iON." mE -iND-iCATES NEGAT-iON. tOGEThER ThE WORDS DR-i-ME MEANS "STA-iNLESS." dR-i-ME KYEN-PE WANG-PO MEANS "lORD OF STA-iNLESS W-iSDOM." tH-iS -iS DESCR-iB-iNG ThE bODH-iSATTVA mANJUShR-i. tHE FEMALE DE-iTY -iS yANGCHENMA. bOTh OF ThEM ARE GODS OF W-iSDOM/ jAMPELYANG -iS t-iBETAN FOR mANJUShR-i. dU-PUNG MEANS "ARMY OF DEMONS." mA-LU MEANS "LEAV-iNG NONE." jOM-DZE MEANS "TO DESTROY." sANGWEDAK MEANS/ L-iTERALLY/ "oWNER OF ThE sECRET." tH-iS -iS ThE t-iBETAN NAME FOR wAJRADHARA. hE DESTROYS ThE HOST OF DEMONS W-iThOUT LEAV-iNG A S-iNGLE ONE. wAJRADHARA HOLDS A wAJRA -iN H-iS R-iGHT HAND. tHE wAJRA DESTROYS ThE DEMONS. tH-iS -iS A ROUGH EXPLANAT-iON. iT -iS VERY -iMPORTANT TO KNOW WHAT AN ACTUAL DEMON -iS. iS A HUMAN BE-iNG D-iFFERENT FROM A DEMON? dO WE HAVE DEMONS -iN OUR M-iND? aRE WE A DEMON OR NOT? wE MUST KNOW AND STUDY ABOUT Th-iS. tHE MA-iN DEMON -iS EGOT-iSM. tHERE ARE MANY K-iNDS OF EGOT-iSM. iGNORANCE AND EGOT-iSM ARE SYNONYMOUS AND Th-iS -iS ThE ROOT OF SAMSARA. tH-iS EGOT-iSM HAS HARMED US ALL FROM BEG-iNN-iNGLESS T-iME UP TO NOW. tHEREFORE ThE MA-iN DEMON -iS OUR -iGNORANCE AND EGOT-iSM. oUTS-iDE ThE P-iCTURE OF ThE "tWELVE-L-iMB L-iFE WHEEL@#" -iS VERY FEARFUL-LOOK-iNG DEMON REPRESENT-iNG OUR EGOT-iSM AND -iGNORANCE. tHEN -iNCLUDED -iN ThE HOST OF Th-iS DEMON ARE DES-iRE/ HATRED/ AND JEALOUSY. tHERE ARE MANY MEMBERS TO Th-iS DEMON'S HOST. aLL OF ThEM ARE DESTROYED BY wAJRADHARA'S wAJRA. tH-iS -iS A wAJRA. wAJRADHARA HOLDS -iT L-iKE Th-iS -iN H-iS HAND. tH-iS wAJRA CAN DESTROY ALL DEMONS. mAYBE -iT -iS A L-iTTLE FUNNY TO HEAR Th-iS. tHE OUTER FORM -iS A wAJRA BUT ThE ACTUAL wAJRA -iS W-iSDOM. tHAT W-iSDOM WH-iCH REAL-iZES ShUNYATA D-iRECTLY -iS ThE ACTUAL wAJRA. tHAT M-iND CAN DESTROY EGOT-iSM; ThEREFORE/ ThAT POWERFUL W-iSDOM APPEARS AS A FEARFUL DE-iTY. tHAT -iS wAJRADHARA/ ThE "oWNER OF ThE sECRET." "tANTR-iC" AND "SECRET" ARE SYNONYMS. wAJRADHARA -iS ThE OWNER OF ThE tANTR-iC TEACH-iNG/ AND ThEREFORE ThAT GREAT AND POWERFUL wAJRADHARA EMANATES tZONGKAPA'S OUTER FORM. bR-iEFLY aVALOK-iTEShVARA/ mANJUShR-i/ wAJRADHARA/ AND bUDDHA ARE tZONGKAPA. tZONGKAPA -iS ThE CROWN JEWEL OF ALL t-iBETAN SCHOLARS/ ThE-iR MA-iN ORNAMENT/ BECAUSE ALL t-iBETAN SCHOLARS WENT TO H-iM AS ThE-iR lAMA. tHEREFORE ThEY PUT H-iM AS H-iGH AS A K-iNG PUTS H-iS CROWN. h-iS COMMON NAME -iS tZONGKAPA BUT H-iS ACTUAL NAME/ G-iVEN TO H-iM BY H-iS lAMA/ -iS lOSANG dRAKPA. sHAB-LA MEANS "AT ThE FEET" OF tZONGKAPA. sOL-WAN-DEB MEANS "i MAKE SUPPL-iCAT-iON." yOU HAVE TO -iMAG-iNE AND Th-iNK ABOUT ThE MEAN-iNGS OF ThESE L-iNES/ ONE BY ONE. tHAT -iS CALLED ShARGOM MED-iTAT-iON. tHERE ARE MANY D-iFFERENT K-iNDS OF MED-iTAT-iONS/ AND i W-iLL EXPLA-iN ThEM -iN DETA-iL A L-iTTLE LATER. tO PREPARE YOUR M-iND FOR ThESE MED-iTAT-iONS YOU F-iRST PERFORM ThE BREATh-iNG MED-iTAT-iON. tHEN HOW DO YOU DO -iT? i TOLD YOU ONCE/ -iN DETA-iL/ HOW Th-iS PRACT-iCE HAS BEEN OUTL-iNED AS HAV-iNG S-iX ASPECTS. tHE BREATh-iNG MED-iTAT-iON -iS COMMON TO ALL ThE VEH-iCLESH mAHAYANA/ h-iNAYANA/ AND SO FORTh. tHE ROOT TEXT CONCERN-iNG Th-iS PRACT-iCE -iS WR-iTTEN -iN ThE S-iXTh CHAPTER OF ThE aBH-iDHARMAKOShA AND -iN ThE FOURTh CHAPTER OF aBH-iSAMAYALAMKARA. bOTh iND-iAN AND t-iBETAN SCHOLARS COMPOSED COMMENTAR-iES ON Th-iS PRACT-iCE AND FOLLOWED -iT ThEMSELVES. tHE MA-iN PURPOSE OF BREATh-iNG MED-iTAT-iON/ TO BE DONE AT ThE BEG-iNN-iNG OF YOUR MED-iTAT-iON/ TO BE DONE AT ThE BEG-iNN-iNG OF YOUR MED-iTAT-iON PER-iOD/ -iS TO REMOVE YOUR D-iFFERENT ThOUGHTS AND TO KEEP YOUR M-iND ONE-PO-iNTEDLY ON YOUR OBJECT OF MED-iTAT-iON. iT -iS D-iFF-iCULT TO GET R-iD OF YOUR MANY ThOUGHTS AND TO BR-iNG YOUR M-iND ONTO YOUR OBJECT ONE-PO-iNTEDLY AND VERY F-iRMLY. tHEREFORE bUDDHA -iNST-iTUTED Th-iS VERY FORCEFUL METhOD AND GAVE USEFUL -iNSTRUCT-iONS ABOUT Th-iS MED-iTAT-iON. tHE DETA-iLS i TOLD YOU -iN PREV-iOUS LECTURES. bEFORE YOU START TO REC-iTE ALWAYS TRY TO START YOUR PRACT-iCE W-iTh BREATh-iNG MED-iTAT-iON. i CANT'T TELL YOU TON-iGHT. tHE gURU yOGA PRACT-iCE -iS A VERY POWERFUL AND USEFUL. iN t-iBET VERY GREAT SCHOLARS AND SAGES D-iD Th-iS gURU yOGA PRACT-iCE EVERY DAY. i RECE-iVED ThESE gURU yOGA -iNSTRUCT-iONS FROM MANY lAMAS MANY T-iMES. iT -iS VERY USEFUL/ S-iMPLE AND EASY. tHERE ARE NOT MANY VERSES OR WORDS BUT ThE MEAN-iNG -iS VERY COMPLETE. iT CONTA-iNS ALL ThE ESSENCE AND -iT -iS EASY TO PRACT-iCE. tHE AMOUNT -iS SMALL BUT ThE MEAN-iNG -iS VERY B-iG. tHEN VERSES ii ThROUGH wiii ARE ThE SEVEN L-iMBS OF ThE SEVEN-L-iMB PUJA. wE HAVE F-iN-iShED ThESE ALREADY. nOW ThE F-iVE-L-iNE MANTRA -iS ThE ACTUAL gURU yOGA. tHESE F-iVE L-iNES ARE A VERY POWERFUL AND HOLY MANTRA. mANY SAGES PRACT-iCED Th-iS MANTRA. wE ALSO REC-iTED Th-iS MANTRA -iN OUR MONASTERY EVERY DAY/ ON ThE DEBAT-iNG GROUND. wE HAD TO STAY ThERE AT LEAST FOUR HOURS EVERY DAY. aT ThE BEG-iNN-iNG OF ThE PER-iOD WE REC-iTED Th-iS R-iTUAL AND REPEATED Th-iS MANTRA ONE HUNDRED T-iMES AND MED-iTATED. tHE LEADER WOULD COUNT ON A ROSARY. tHEREFORE YOU HAVE TO KNOW WHY -iT -iS POWERFUL AND HOLY. yOU MUST KNOW ThE REASON. aLL ThE bUDDHAS'S COUNTLESS EXCELLENT QUAL-iT-iES CAN BE COLLECTED AND D-iV-iDED -iNTO ThREE TYPES. tHE ThREE GROUP-iNGS WOULD BEH COMPASS-iON/ W-iSDOM/ AND POWER. aLL OF ThE bUDDHAS' OMN-iSC-iENCE YOU CAN'T SEE BECAUSE OMN-iSC-iENCE -iS M-iND. m-iND -iS NOT FORM; ThEREFORE WE CAN'T SEE M-iND D-iRECTLY AT OUR LEVEL. cOMPASS-iON/ W-iSDOM/ AND POWER CAN'T WORK D-iRECTLY FOR US SO ThEY MAN-iFEST -iN DE-iTY FORM. tO DO Th-iS ThE W-iSDOM/ FOR EXAMPLE/ MAN-iFESTS AS mANJUShR-i/ ThE GOD OF W-iSDOM. mANJUShR-i'S FORM -iS A DE-iTY'S AND H-iS ESSENCE -iS ThE W-iSDOM OF ALL ThE bUDDHAS. iN mANJUShR-i'S FORM bUDDHA TEACHES AND G-iVES -iNSTRUCT-iONS. mANJUShR-i ACTUALLY HAS A DE-iTY'S FORM. oUR L-iFE -iS A COMMON HUMAN BE-iNG'S L-iFE. cOMMON HUMAN BE-iNGS' EYES CAN'T SEE mANJUShR-i -iN H-iS DE-iTY FORM. iF YOU REACH mAHAYANA aYRA LEVEL/ ThE Th-iRD PATh - ThE PATh OF -iNS-iGHT WH-iCH SEES EMPT-iNESS D-iRECTLY - -iF YOU ACH-iEVE ThE PATh OF -iNS-iGHT/ YOU CAN SEE DE-iTY FORMS AS WE SEE OThER PEOPLE. tHEREFORE mANJUShR-i -iS ThE ESSENCE OF ALL bUDDHAS' KNOWLEDGE AND W-iSDOM. aVALOK-iTEShVARA -iS ALL ThE bUDDHAS'S GREAT COMPASS-iON MAN-iFESTED AS A DE-iTY FORM. aVALOK-iTEShVARA -iS L-iKE mANJUShR-i. wE CAN'T SEE E-iThER ONE D-iRECTLY AT OUR LEVEL. m-iK-ME TZE-WE TER-CHEN CHEN-RE-S-iK/ ThE F-iRST L-iNE OF ThE MANTRA/ SPEAKS OF A SPEC-iAL GREAT COMPASS-iON. sOME LEVELS OF COMPASS-iON WE CAN PRACT-iCE AND GENERATE. aLSO/ A PERSON WHO HAS NOT YET ACH-iEVED bUDDHAHOOD CAN HAVE COMPASS-iON. iN mAHAYANA dHARMA ThERE ARE MANY bODH-iSATTVAS W-iTh GREAT COMPASS-iON BUT ThEY HAVE NOT ACH-iEVED bUDDHAHOOD YET. tHEREFORE -iF ThE-iR GREAT COMPASS-iON PERCE-iVES HUMAN BE-iNGS AND HUMAN BE-iNGS' M-iSERY AND POOR COND-iT-iON OF SUFFER-iNG/ ThE-iR GREAT COMPASS-iON CAN'T AT ThE SAME T-iME PERCE-iVE ALL ThE BE-iNGS' TRUE NATURE - AS i SA-iD BEFORE. tO SUMMAR-iZE ThAT/ -iF ThE bODH-iSATTVA'S W-iSDOM PERCE-iVES ALL BE-iNGS' TRUE NATURE ThAT M-iND CAN'T PERCE-iVE ThE RELAT-iVE TRUTh/ ThE SENT-iENT BE-iNGS' QUAL-iTY OF SUFFER-iNG AND M-iSERY. hOWEVER/ bUDDHA'S M-iND DOES NOT HAVE TO ALTERNATE L-iKE ThAT. oNE ThOUGHT CAN PERCE-iVE BOTh AN OBJECT'S TRUE NATURE AND -iTS RELAT-iVE TRUTh S-iMULTANEOUSLY. tH-iS GREAT COMPASS-iON -iS ONE ThOUGHT ThAT PERCE-iVES BOTh. tHEREFORE -iT -iS A SPEC-iAL GREAT COMPASS-iON. dR-i-ME KYEN-PE WANG-PO JAM-PEL-YANG/ ThE SECOND L-iNE OF ThE MANTRA/ SPEAKS OF STA-iNLESS W-iSDOM PERCE-iV-iNG ShUNYATA D-iRECTLY ALONG W-iTh OThER OBJECTS. tHESE TWO/ GREAT COMPASS-iON AND GREAT W-iSDOM/ ARE ThE SUBJECTS OF ThE F-iRST TWO L-iNES. tHE Th-iRD L-iNE/ DU-PUNG MA-LU JOM-DZE SANG-WE-DAK/ SPEAKS ABOUT GREAT POWER. iF YOU W-iSh TO DESTROY ThOSE -iNNER AND OUTER DEMONS ThEN YOU MUST HAVE GREATER POWER ThAN ThEY DO. wHAT -iS ThAT GREAT POWER? iT MEANS ThAT ThE bODH-iSATTVA wAJRADHARA -iS ThE DESTROYER OF ALL ThE OUTER AND -iNNER DEMONS/ WHO POSSESS COMPLETE POWER OVER US. tHAT -iS ThE POWER OF ThE bUDDHAS. yOU ShOULD KNOW Th-iS -iN MORE DETA-iL/ AND -iT -iS A L-iTTLE B-iT D-iFF-iCULT. mAYBE YOU HAVE HEARD OF ThE fOUR nOBLE tRUThS@#. tHERE -iS ThE Th-iRD nOBLE tRUTh/ ThE TRUTh OF CESSAT-iON/ iNS-iDE ThE TRUTh OF CESSAT-iON ThERE ARE MANY D-iFFERENT LEVELS. tHE H-iGHEST LEVEL/ ThE ULT-iMATE CESSAT-iON/ WH-iCH ABANDONS ALL OBSTACLES AND BAD DEEDS AND ThE MENTAL AFFL-iCT-iONS ThAT ULT-iMATE CESSAT-iON -iS POSSESSED ONLY BY bUDDHAS. tHAT -iS ThE GREAT POWER SPOKEN OF HERE. tHAN -iF YOU W-iSh TO ACH-iEVE ThAT GREAT POWER/ YOU CAN DO -iT TWO WAYS. tHE F-iRST -iS mAHAYANA sUTRAYANA WAY. tH-iS TAKES A LONG T-iME. iT TOOK sHAKYAMUN-i bUDDHA ThREE GREAT EONS OF PRACT-iCE TO ACH-iEVE ThAT CESSAT-iON. yOU M-iGHT WORRY ThAT Th-iS W-iLL TAKE TOO LONG A T-iME/ BUT COMPARAT-iVELY -iT -iS NOT ThAT LONG. wHY? tHERE -iS A REASON. fOR BEG-iNN-iNGLESS T-iME/ -iN ALL OUR L-iVES UP TO NOW/ WE HAVE STAYED ROAM-iNG -iN SAMSARA. iN ThE FUTURE/ -iF WE DON'T PRACT-iCE TO TRY TO ACH-iEVE n-iRVANA@# OR bUDDHAHOOD/ WE W-iLL STAY FOR MEASURELESS T-iME/ AS BEFORE. dUR-iNG ThAT T-iME WE HAVE TO EXPER-iENCE M-iSERY AND SUFFER-iNG AND A POOR COND-iT-iON. yOU COULD NEVER COUNT YOUR L-iVES UP TO NOW. iF YOU MAKE Th-iS COMPAR-iSON -iT -iS NOT SO LONG. tHUS/ -iN ThE sUTRA WAY/ -iT TAKES A LONG T-iME - ThOUGH REGARD-iNG YOURSELF YOU ShOULDN'T BE D-iSCOURAGED NO MATTER HOW LONG -iT TAKES. bUT -iN REGARD TO OThER BE-iNGS/ YOU ShOULD Th-iNKH "i CAN'T BEAR TO HAVE ThEM SUFFER SO LONG. i NEED A QU-iCK WAY." tH-iNK-iNG Th-iS WAY PROV-iDES ThE -iMPETUS FOR ENTER-iNG mAHQAYANA tANTR-iC dHARMA PRACT-iCE. iF YOU ENTER ThE H-iGHEST tANTR-iC dHARMA AND DO EVERYTh-iNG PROPERLY/ YOU DEF-iN-iTELY ACH-iEVE bUDDHAHOOD/ CALLED sUNGJUK -iN ThE tANTR-iC SYSTEM/ W-iTh-iN S-iXTEEN L-iFET-iMES AT MOST. yOU CAN DEF-iN-iTELY ACH-iEVE bUDDHAHOOD. tH-iS WAS STATED BY wAJRADHARA H-iMSELF -iN ThE ROOT tANTR-iC TEXTS. tHAT -iS GENERALH MORE SPEC-iF-iCALLY -iF YOU ENTER ThE H-iGHEST tANTRA/ CALL gUHYASAMAJA mAHATANTRARAJA/ AND STUDY AND PRACT-iCE/ YOU CAN ACH-iEVE bUDDHAHOOD -iN TWELVE YEARS AND ThREE MONThS. pEOPLE WHO HAVE VERY GREAT EFFORT/ ShARP M-iNDS/ W-iSDOM/ AND V-iRTUE CAN ACH-iEVE -iT -iN ThREE YEARS AND ThREE MONThS. tHEN ThERE -iS ONE -iNSTRUCT-iON/ ThE QU-iCKEST WAY/ ThAT -iF YOU S-iT DOWN AND DO EVERYTh-iNG PROPERLY/ BEFORE YOU GET UP FROM YOUR BED YOU CAN ACH-iEVE bUDDHAHOOD. tH-iS -iS ThE FORCEFUL METhOD. sO YOU CAN ACH-iEVE ThAT CESSAT-iON -iF YOU ENTER ThE tANTR-iC SCHOOL SYSTEM/ AND YOU CAN ACH-iEVE -iT W-iTh-iN Th-iS L-iFET-iME. bUDDHA GAVE ALL ThOSE tANTR-iC TEACH-iNGS AND ALL ThE POWERFUL -iNSTRUCT-iONS TO wAJRADHARA. h-iS NAME MEANS "hOLDER OF ThE wAJRA" iT ShOWS HE -iS ThE LORD OF SECRET tANTR-iC dHARMA. tHESE ThREE DE-iT-iES - aVALOK-iTEShVARA/ mANJUShR-i/ AND wAJRADHARA - ARE ALL ThE bUDDHAS' COMPASS-iON/ W-iSDOM/ AND POWER RESPECT-iVELY/ MAN-iFESTED -iN ThESE ThREE AS A DE-iTY FORM. jUST AS i TOLD YOU BEFORE/ WE CAN'T SEE ThESE DE-iT-iES D-iRECTLY AT OUR LEVEL. tHEREFORE ThESE DE-iT-iES HAVE TO RE-MAN-iFEST AS A HUMAN BE-iNGH AS tZONGKAPA/ WHOM WE CAN ALL SEE. tHAT -iS ThE MEAN-iNG OF ThE F-iRST ThREE L-iNES OF ThE MANTRA. aVALOK-iTEShVARA/ mANJUShR-i/ AND wAJRADHARA HAVE BEEN MENT-iONED. gURU yOGA'S MA-iN OBJECT -iS tZONGKAPA. tZONGKAPA -iS ThE MAN-iFESTAT-iON OF ThOSE ThREE DE-iT-iES. tHEN tZONGKAPA/ mANJUShR-i/ aVALOK-iTEShVARA/ wAJRADHARA/ AND bUDDHA - ThESE F-iVE - ARE -iNSEPARABLE. tZONGKAPA L-iVED S-iX HUNDRED YEARS AGO. h-iS TEACH-iNG/ ThE ESSENCE OF ThE bUDDHA'S dHARMA TEACH-iNGS/ HAS REMA-iNED PURE UP TO ThE PRESENT. tHE NEXT TWO L-iNES ThEN ARE/ GANG-CHEN KE-PE TZUG-GYEN TZONG-KA-PA AND LO-SANG DRAK-PE ShAB-LA SOL-WAN-DEB. wH-iLE REC-iT-iNG ThESE TWO L-iNES WE ShOULD Th-iNKH "i MAKE Th-iS REQUEST TO YOU tZONGKAPAH MAY i RECE-iVE ThESE GOOD QUAL-iT-iES. pLEASE G-iVE ME ThE AB-iL-iTY TO ACH-iEVE YOUR QUAL-iT-iES - YOUR COMPASS-iON/ W-iSDOM/ AND POWER." tZONGKAPA -iS A COMB-iNAT-iON OF ALL ThREE OF ThESE QUAL-iT-iES OF ALL ThE bUDDHAS. tH-iS MEANS ThAT -iF YOU PRACT-iCE Th-iS YOGA ThEN ThREE MED-iTAT-iONS ARE -iNCLUDED -iN ONE. iF YOU W-iShED TO MED-iTATE AND PRACT-iCE ON EACH DE-iTY SEPARATELY -iT WOULD BE A L-iTTLE B-iT D-iFF-iCULT FOR YOU. iT -iS D-iFF-iCULT TO RECE-iVE -iNSTRUCT-iONS TOO. iF YOU DO Th-iS YOGA EVERYTh-iNG -iS -iNCLUDED AND YOU CAN RECE-iVE ALL ThE ThREE GOALS. tHEN TO PRACT-iCE AND MED-iTATE ABOUT Th-iS YOU HAVE TO REC-iTE ThE MANTRA AT LEAST 450/000 T-iMES. rEC-iT-iNG ThE MANTRA Th-iS MANY T-iMES -iS CONS-iDERED ONE FULL SET. iT TAKES A PERSON S-iX MONThS S-iTT-iNG -iN RETREAT TO DO Th-iS. iF YOU HAVE ThE T-iME YOU CAN GO -iNTO RETREAT AND DO Th-iS PRACT-iCE. iF YOU DON'T GET A CHANCE TO DO -iT -iN Th-iS WAY/ YOU CAN REC-iTE ThE R-iTUAL EVERY DAY/ MORN-iNG AND N-iGHT/ AND AFTER ThAT REC-iTE ThE F-iVE-L-iNE MANTRA AS MANY T-iMES AS YOU CANaH ONE HUNDRED/ F-iFTY/ OR AT LEAST TWENTY-ONE T-iMES/ Th-iNK-iNG OF ThE MEAN-iNGS AS YOU REC-iTE. wHEN ThE REC-iT-iNG -iS F-iN-iShED ThERE ARE SPEC-iAL V-iSUAL-iZAT-iONS AND MED-iTAT-iONS. tHEN ThAT -iS VERY GOOD. mANY SAGES REC-iTED Th-iS R-iTUAL AND MANTRA AND ACH-iEVED MANY GOALS AND KNOWLEDGE. aLSO -iT CAN PROTECT YOU FROM MANY OBSTACLES AND PROBLEMS. tZONGKAPA APPEARED S-iX HUNDRED YEARS AGO. aT ThAT T-iME HE WAS BORN -iN ThE tZONGKA AREA OF t-iBET. lOSANG dRAKPA WAS ThE NAME G-iVEN TO H-iM BY H-iS lAMA. oNE ThOUSAND YEARS AGO HE WAS BORN AS A PR-iNCE -iN iND-iA NAMED aT-iShA. tZONGKAPA -iS ThE RE-iNCARNAT-iON OF aT-iShA. aT-iShA -iS ThE RE-iNCARNAT-iON OF pADMASAMBHAVA/ AND pADMASAMBHAVA -iS ThE RE-iNCARNAT-iON OF ThE BOY WHO MET bUDDHA D-iRECTLY AND OFFERED h-iM A ROSARY OF ONE HUNDRED CRYSTAL BEADS AND ThEN GENERATED bODH-iSATTVA M-iND -iN FRONT OF h-iM. bUDDHA PRED-iCTED ThAT TWO ThOUSAND YEARS LATER ThE BOY WOULD BE BORN -iN t-iBET AND WOUDLD MAKE A MONASTERY BETWEEN TWO PLACES NAMED dR-i AND dEN/ AND ThAT ThE MONASTERY'S NAME WOULD BE gA. h-iS NAME WOULD BE lOSANG dRAKPA/ AND HE WOULD TEACH ThERE/ SPREAD-iNG ThE mAHAYANA dHARMA TEACH-iNG AND RESTOR-iNG ThE mADHYAM-iKA@# SCHOOL'S SYSTEM OF CORRECT V-iEW. tHEREFORE WE HAVE TO PRACT-iCE AND RECE-iVE BLESS-iNGS AND TEACH-iNGS FROM ALL OF ThOSE L-iNEAGES START-iNG FROM bUDDHA ThROUGH ALL ThE L-iNEAGE lAMAS/ -iN PROPER SUCCESS-iON/ UP TO ThE PRESENT. tHEN WE ShOULDN'T -iGNORE ANY S-iNGLE ONE OF ThE L-iNEAGE lAMAS. oNLY ThE-iR OUTER FORM CHANGES AND ThE T-iME -iS D-iFFERENT/ BUT ThE-iR M-iND CONT-iNUUM -iS ThE SAME. aND ThUS WE HAVE TO RESPECT ALL ThOSE L-iNEAGE lAMAS/ WE HAVE TO REC-iTE/ PRAY/ AND MAKE REQUESTS TO ALL ThOSE lAMAS. wE ShOULD REC-iTE MANY REQUEST-iNG VERSES EVERY DAY. gURU yOGA WAS TAUGHT TO tZONGKAPA BY mANJUShR-i D-iRECTLY. tZONGKAPA COULD SEE mANJUShR-i L-iKE WE SEE OUR TEACHERS D-iRECTLY/ AND HE RECE-iVED MANY -iNSTRUCT-iONS FROM H-iM. tHEREFORE Th-iS F-iVE-L-iNE MANTRA -iS VERY POWERFUL AND VERY HOLY. l-iKE A VERY SK-iLLFUL HUNTER CAN K-iLL ThREE DEER W-iTh ONE BULLET/ WE CAN RECE-iVE ThREE GOALS/ bUDDHA'S ThREE QUAL-iT-iES/ AT ThE SAME T-iME. nOW FOR ThE ACTUAL MED-iTAT-iON AND HOW TO PRACT-iCE -iT. tH-iS -iNVOLVES Th-iNK-iNG AND REC-iT-iNG. aLSO YOU HAVE TO KNOW ThAT ThERE ARE MANY MED-iTAT-iONSH ShARGOM/ CHEGOM/ AND JOKGOM. sHARGOM -iS WHERE ThERE ARE MANY PAThS OR D-iFFERENT OBJECTS OF MED-iTAT-iON WH-iCH YOU REV-iEW -iN YOUR M-iND ONE AFTER ThE OThER. fOR EXAMPLE/ ThERE ARE MANY MANDALAS. iN A MANDALA ThERE ARE MANY DE-iT-iES. iN ThE gUHYASAMAJA MANDALA ThERE ARE Th-iRTY-TWO DE-iT-iES. eACH DE-iTY HAS ThREE FACES/ S-iX HANDS/ A D-iFFERENT -iNSTRUMENT -iN EACH HAND/ D-iFFERENT COLORS/ A D-iFFERENT POS-iT-iON/ AND A D-iFFERENT MEAN-iNG. wE MUST MED-iTATE ON Th-iS MANDALA -iN tANTR-iC PRACT-iCE. wHAT -iS ThE MEAN-iNG OF ThE MANDALA -iTSELF? wHAT DO ThESE S-iGNS SYMBOL-iZE? wHAT -iS ThE-iR ESSENCE? wHAT -iS ThE-iR ACTUAL NATURE? eVERYTh-iNG YOU MUST LEARN AND PRACT-iCE. tHEREFORE WHEN YOU DO ThE H-iGHEST tANTR-iC MED-iTAT-iONS/ FOR EXAMPLE/ YOU HAVE TO V-iSUAL-iZE EVERYTh-iNG. tHERE ARE MANY OBJECTS ThAT YOU HAVE TO V-iSUAL-iZE ONE AFTER ThE OThER. tHERE -iS A R-iTUAL FOR -iT. aS WELL AS DO-iNG ThE R-iTUAL YOU MUST CHANGE ThE V-iSUAL-iZAT-iONS -iN A SET ORDER. tHAT MED-iTAT-iON -iS CALL ShARGOM. sHAR MEANS TO Th-iNK AND TO V-iSUAL-iZE ONE AFTER ThE OThER -iN R-iTUAL ORDER. cHEGOM -iS WHEN YOU HAVE RECE-iVED -iNSTRUCT-iONS ON ThE METhOD/ WAYS/ R-iTUAL/ AND TEACH-iNGS/ AND ThEN Th-iNK ABOUT ThE VAR-iOUS MEAN-iNGSH YOU CHECK/ US-iNG GOOD REASON-iNG TO ESTABL-iSh ThE REAL MEAN-iNG OF EACH SUBJECT. tH-iS -iS VERY/ VERY -iMPORTANT. iF i TEACH YOU Th-iS MANDALA/ ThE gUHYASAMAJA -iN-iT-iAT-iON MANDALA/ AFTER YOU RECE-iVE -iNSTRUCT-iONS YOU GO AND PRACT-iCE. yOU GO AND -iF YOU DON'T FORGET WHAT i SA-iD -iT -iS VERY GOOD. yOU REC-iTE ThE WAY i TOLD YOU/ V-iSUAL-iZE AND MED-iTATE ONLY ThE WAY i SA-iD. hOWEVER/ YOU MUST ALSO USE YOUR OWN D-iSCR-iM-iNAT-iVE W-iSDOM. aFTER L-iSTEN-iNG/ YOU ALSO Th-iNKH "hE TOLD ME Th-iS -iNSTRUCT-iONS AND ThE OBJECT OF Th-iS METhOD FOR MED-iTAT-iON -iS L-iKE ThAT..." wHY ShOULD YOU DO Th-iS? tH-iS WAY YOU CAN GA-iN YOUR GOAL. yOU CAN Th-iNK/ "wHAT -iS -iT HE TOLD ME? wHY -iS ThE MEAN-iNG L-iKE ThAT?" yOU CHECK YOUR SELF W-iTh YOUR OWN W-iSDOM. tH-iS -iS ThE BEST WAY. yOU RECE-iVE -iNSTRUCT-iONS AND ADD YOUR W-iSDOM - ThEN YOU CAN REAL-iZE ThE ACTUAL OBJECT -iTSELF W-iTh YOUR W-iSDOM. yOU CAN PERCE-iVE -iT W-iTh YOUR W-iSDOM. tHEN -iF YOU PERCE-iVE ThOSE PAThS AND QUAL-iT-iES/ ThE FUNCT-iON/ AND ThE RESULT/ ThERE -iS NO ERR-iNG. tHEN YOU CAN BEL-iEVE AND PRACT-iCE. iT MAKES YOUR MOT-iVAT-iON MORE POWERFUL AND MAKES YOUR PRACT-iCE STRA-iGHT. iN ThE aBH-iSAMAYALAMKARA -iT -iS WR-iTTEN ThAT ThERE CAN BE MANY K-iNDS OF D-iSC-iPLES. sOME D-iSC-iPLES ARE VERY ShARP/ CLEAR-Th-iNK-iNG AND ShARP. sOME ARE DULL AND NARROW- M-iNDED. iF YOU TELL SOMETh-iNG TO ThE DULL AND NARROW-M-iNDED STUDENT HE W-iLL BEL-iEVE EXACTLY WHAT YOU SAY AND DO ThE PRACT-iCE/ BUT HE CAN'T USE H-iS OWN JUDGEMENT. tHEN ThAT WAY ThERE CAN BE VERY B-iG FAULTS AND M-iSTAKES. sOME STUDENTS/ -iF ThEY HAVE ShARP AND BROAD W-iSDOM/ HEAR ThE SAME -iNSTRUCT-iON BUT ThE-iR UNDERSTAND-iNG -iS VERY D-iFFERENT. tHEY CAN CHECK/ READ/ AND COMPARE OThER SCR-iPTURES AND Th-iNK ABOUT WHO GA-iNED WHAT PREV-iOUSLY BY Th-iS WAY. tHEY DEC-iDE WHAT -iS CORRECT BY US-iNG ThE-iR REASON-iNG. tHEN ThEY HAVE USED ThE-iR W-iSDOM. aFTER ThAT -iF SOMEONE TELLS ThEM D-iFFERENTLY/ ThEN -iMMED-iATELY ThEY CAN REAL-iZE WHEThER ThEY ARE CORRECT OR NOT. tHAT -iS VERY -iMPORTANT AND USEFUL. dO-iNG ThAT -iS CHEGOM. wE MUST DO -iT ThAT WAY. nOW i W-iLL TELL YOU ACTUALLY HOW TO MED-iTATE. tH-iS bUDDH-iST SYSTEM -iS VERY -iMPORTANT AND NOT JUST -iNVENTED BY lAMAS. iF WE DON'T KNOW ABOUT Th-iS SYSTEM WE CAN'T PRACT-iCE PROPERLY AND WE WON'T GA-iN ThE PROPER RESULT. oUR ACT-iV-iT-iES AND T-iME W-iLL BE WASTED. wE ThEREFORE HAVE TO DO EVERYTh-iNG ThE PROPER WAY. yOU CAN DO ThE ACTUAL MED-iTAT-iON WH-iLE REC-iT-iNG ThE F-iVE-L-iNE MANTRA OR AFTER YOU STOP REC-iT-iNG -iF YOU ARE T-iRED AND CAN'T DO BOTh TOGEThER. tHE ACTUAL MED-iTAT-iON HAS ThREE MA-iN PO-iNTS. tHEY ARE CALLEDH MADAK TRU/ M-iShEY SEL/ AND NGUDRUP DRUP. mADAK TRU/ ThE F-iRST/ MEANS L-iTERALLY TO WASh ALL ThE STA-iNS FROM YOUR M-iND AND Th-iS -iS SUBD-iV-iDED -iNTO TWO PARTS CALLED MARN DE/ A DR-iV-iNG DOWN OF -iMPUR-iT-iES AND YARN DR/ A DR-iV-iNG UP AND OUT OF -iMPUR-iT-iES. tHESE OBSTACLES OR -iMPUR-iT-iES PREVENT US FROM DEVELOP-iNG OUR M-iND. hOW/ SPEC-iF-iCALLY/ DO WE GET R-iD OF ThEM? i W-iLL G-iVE YOU -iNSTRUCT-iONS LATER. aFTER WASh-iNG OUT ThOSE STA-iNS ThEN YOUR M-iND -iS CLEAN AND YOU ARE READY TO PERFORM ThE SECOND PART OF ThE ThREE/ M-iShEY SEL/ MEAN-iNG TO BR-iGHTEN YOUR W-iSDOM. tHEN ThE Th-iRD PART/ NGUDRUP DRUP/ MEANS TO TAKE OR RECE-iVE ThE ULT-iMATE GOAL/ OUR MED-iTAT-iON GOAL. nOW AS i MENT-iONED/ ThE lAMA/ tZONGKAPA/ bUDDHA/ mANJUShR-i/ aVALOK-iTEShVARA/ AND wAJRAHARA ARE ALL -iNSEPARABLE. tHE LATTER ThREE - mANJUShR-i/ aVALOK-iTEShVARA/ AND wAJRADHARA - ARE CALLED r-iKSUM gONPO/ OR ThE "tHREE k-iNDS OF sAV-iORS" MAN-iFESTED -iN DE-iTY FORM. tHEY REPRESENT ALL ThE bUDDHAS'S W-iSDOM/ COMPASS-iON/ AND POWER. aLL OF ThOSE OBJECTS OF MED-iTAT-iON ARE ThE SAME ESSENCE. yOU HAVE ThEM V-iSUAL-iZED ON ThE CENTER T-iP OF YOUR HEAD AS ThE OUTER FORM OF tZONGKAPA. tHERE -iS A LOTUS. oN ThE LOTUS -iS A MOON. tHE TWO ARE L-iKE MATTRESSES. oN Th-iS -iS YOUR V-iSUAL-iZAT-iON OF tZONGKAPA. yOU ShOULDN'T Th-iNK -iT -iS L-iKE AN -iMAGE MADE OF CLAY OR COPPER. pERCE-iVE -iT AS REALLY BE-iNG tZONGKAPA/ -iNSEPARABLE FROM ThE ThREE DE-iT-iES/ bUDDHA/ AND YOUR lAMA. yOU HAVE TO Th-iNK ThAT tZONGKAPA -iS A COMB-iNAT-iON OF ALL ThOSE OBJECTS. nOW WE START W-iTh ThE MADAK TRU MED-iTAT-iON AND FROM tZONGKAPA'S BODY COMES NECTAR DESCEND-iNG ThROUGH L-iGHT RAYS. iF YOU CAN/ -iMAG-iNE F-iVE D-iFFERENT COLORS OF L-iGHT RAYSH BLUE/ WH-iTE/ YELLOW/ RED AND GREEN. tHE NECTAR COMES DOWN ThROUGH ThE L-iGHT RAYS AND COMES -iNTO YOUR BODY. aS -iT ENTERS YOU YOUR OBSCURAT-iONS/ BAD DEEDS/ ARE WAShED AND DR-iVEN OUT. tH-iS EXPLANAT-iON -iS A L-iTTLE B-iT LENGThY BUT VERY -iMPORTANT BECAUSE -iF YOU DON'T HEAR Th-iS COMPLETE -iNSTRUCT-iON YOU CAN'T DO ThE MED-iTAT-iON. tHEN ThE NECTAR WAShES OUT ALL YOUR BAD DEEDS AND YOUR OBSCURAT-iONS. tHEY ARE DR-iVEN OUT YOUR BOTTOM AND -iNTO A CRACK -iN ThE GROUND. iN Th-iS MED-iTAT-iON YOU HAVE TO V-iSUAL-iZE ThE GROUND AS CRACKED OPEN A L-iTTLE B-iT UNDERNEATh YOU. tHAT D-iRTY WATER GOES -iNTO ThE GROUND. uNDERGROUND ThERE -iS ThE LORD OF DEATh/ L-iKE ThE ONE DEP-iCTED ON ThE "tWELVE-L-iMB wHEEL OF l-iFE.@#" hE -iS A VERY FEARFUL DEMON NAMED yAMA. h-iS MOUTh -iS ALWAYS OPEN TOWARD US/ JUST ABOUT TO EAT US/ L-iKE A CAT'S MOUTh OPENS TOWARD A MOUSE. jUST L-iKE ThAT ThE LORD OF DEATh HAS H-iS B-iG MOUTh OPEN TOWARD US/ JUST ABOUT TO EAT US. aLL ThOSE D-iRTY Th-iNGS WAShED FROM OUR BODY GO -iNTO H-iS MOUTh/ F-iLL H-iS STOMACH/ AND HE -iS SAT-iSF-iED. tHEN YOU CLOSE ThE EARTh AND ON -iT V-iSUAL-iZE A DOUBLE wAJRA. yOU ARE ThEN S-iTT-iNG ON Th-iS DOUBLE wAJRA. tH-iS HAS VERY GREAT MEAN-iNG. iF ThE LORD OF DEATh -iS SAT-iSF-iED HE WON'T TRY TO TAKE YOUR L-iFE AND -iT EXTENDS YOUR L-iFESPAN. tHE NECTAR AND L-iGHT RAYS ARE COM-iNG CONT-iNUOUSLY. tHEY F-iRST WASh DOWNWARD/ AND ALL ThE D-iRTY Th-iNGS ARE WAShED OUT. tH-iS -iS ThE MARN DE PART WH-iCH WE JUST COMPLETED. nOW ThE YARN DE MED-iTAT-iON. sOMET-iMES ThE SW-iRL-iNG ACT-iON OF WATER CAUSES ThE L-iTTLE B-iT OF D-iRT LEFT ON ThE BOTTOM TO COME OUT ThE TOP. tHEN ALL OF ThOSE SL-iGHTLY D-iRTY Th-iNGS COME OUT FROM YOUR EYES AND NOSE AND SO FORTh/ FROM ThE DOORS OF YOUR SENSES/ AND D-iSSOLVE -iNTO ThE A-iR. aT Th-iS PO-iNT YOU ShOULD Th-iNK ThAT YOUR WHOLE BODY -iS CLEAN AND F-iLLED W-iTh wAJRA NECTAR. yOU ShOULDN'T Th-iNK ThAT -iF YOU PUT TOO MUCH OF Th-iS NECTAR -iNTO YOUR BODY ThAT -iT W-iLL POSS-iBLE MAKE YOU S-iCK. tH-iS NECTAR -iS ThE ESSENCE OF W-iSDOM. tHEREFORE/ EVEN -iF -iT F-iLLS YOUR WHOLE BODY -iT WON'T MAKE YOU UNCOMFORTABLE OR S-iCK L-iKE OThER SUBSTANCES SUCH AS WATER WOULD -iF ThEY F-iLLED YOU COMPLETELY. yOUR BODY -iS NOW COMPLETELY CLEAN. nOW ThE SECOND PO-iNT -iN Th-iS MED-iTAT-iON -iS CALLED M-iShEY SEL. wE HAVE BEEN COLLECT-iNG BAD DEEDS FOR BEG-iNN-iNGLESS T-iME UP TO NOW. wE HAVE LOTS OF BAD DEEDS. tH-iS SECOND T-iME YOU V-iSUAL-iZE YOUR BAD DEEDS L-iKE A HEAP OF DARKNESS AT YOUR HEART. tHE NECTAR COMES -iN RAYS A SECOND T-iME AND JUST AS -iT ENTERS YOUR BODY ThE DARKNESS COMPLETELY D-iSAPPEARS. tH-iS -iS CALL PUNG DE OR DR-iV-iNG OUT ThE HEAP OF DARKNESS. yOUR BODY AND M-iND AT Th-iS PO-iNT ARE BR-iGHTNESS/ CLEAR BR-iGHTNESS. yOU MUST NOW Th-iNK TO YOURSELF VERY CERTA-iNLY ThAT YOUR M-iND -iS NOW COMPLETELY CLEAR. tH-iS -iS VERY -iMPORTANT. yOU MUST Th-iNK/ "nOW MY M-iND -iS CLEANED UP/ VERY CLEAN/ NOTh-iNG LEFT D-iRTY. nOW MY M-iND -iS VERY BR-iGHT AND CRYSTAL CLEAN/ NO OBSTACLES OR STA-iNS OR BAD Th-iNGS." iN ThAT CLEAN PLACE YOU PERFORM ThE Th-iRD PART OF ThE MED-iTAT-iON. yOU NOW RECE-iVE ThE COMPASS-iON/ W-iSDOM/ AND POWER OF ALL ThREE DE-iT-iES. tH-iS -iS CALL NGUDRUP DRUPH ACH-iEVEMENT OF ThE GOALS. tH-iS NGUDRUP DRUP -iNVOLVES SEVEN MAJOR WAYS OF PRACT-iCE TO RECE-iVE W-iSDOM/ WH-iCH -iS ThE MA-iN NGUDRUP/ GOAL/ ACH-iEVED HERE. tHE OUTER FORM OF ThE ThREE QUAL-iT-iES -iS ST-iLL NECTAR AND L-iGHT RAYS. tHEN WHEN ThE NECTAR COMES -iNTO YOUR BODY -iT F-iLLS YOU AND YOU ARE VERY CLEAN. aT ThAT T-iME YOU HAVE TO RESOLVE -iN YOUR M-iND ThAT YOU HAVE NOW RECE-iVED bUDDHA'S COMPASS-iON/ W-iSDOM/ AND POWER. yOU M-iGHT Th-iNK ThAT Th-iS ONLY -iMAG-iNAT-iON AND ThAT ACTUALLY NOTh-iNG -iS RECE-iVED OR CHANGED. yOU M-iGHT Th-iNK ThAT -iT DOESN'T HAVE ANY BENEF-iT OR ThAT -iT DOESN'T MAKE ANY D-iFFERENCE FOR YOU. aCTUALLY -iT -iS NOT L-iKE ThAT. wHEN WE PLANT GOOD R-iCE -iN A GOOD F-iELD ThE SPROUT WON'T COME UP -iMMED-iATELY AFTER PLANT-iNG ThE SEED. oThER CAUSES ARE -iNVOLVED AND ThE SPROUT WON'T COME UP TOO EAS-iLY. tHEN ThE CAUSES AND EFFECTS WE ARE PRODUC-iNG ThERE ARE ULT-iMATE CAUSES AND EFFECTS. bECAUSE ThEY ARE ULT-iMATE -iT -iS MORE D-iFF-iCULT FOR ThEM TO AR-iSE -iN OUR M-iND BUT -iF YOU Th-iNK/ PRACT-iCE/ AND MED-iTATE/ AT ThAT T-iME ThE GOOD F-iELD OF YOUR M-iND -iS CLEANED AND MADE STA-iNLESS AND CLEAR. iN ThAT F-iELD YOU PUT ThE SEEDS TO ACH-iEVE ThE OM-iSC-iENCE/ COMPASS-iON/ AND POWER OF bUDDHAHOOD. yOU PRACT-iCE AND KEEP PUTT-iNG ThAT PROPENS-iTY -iN YOUR M-iND ONCE/ TW-iCE/ AND SO FORTh AND ThEN DEF-iN-iTELY -iT ACCUMULATES MORE AND MORE AND BECOMES STRONGER AND STRONGER/ B-iGGER AN B-iGGER/ dEF-iN-iTELY SOME DAY -iT W-iLL BECOME R-iPE. dHARMAK-iRT-i TAUGHT -iN H-iS LOG-iC TEXTSH "iF ALL ThE CAUSES ThAT ARE NEEDED ARE PRESENT ThEN YOU DON'T HAVE TO WORRY WHEThER ThE RESULT W-iLL COME. iT DEF-iN-iTELY W-iLL COME/ BECAUSE ThAT -iS -iTS NATURE. iF ThERE -iS AN ASSEMBLAGE OF EVERY CAUSE ThEN ThE RESULTS W-iLL COME. tHAT -iS ThE QUAL-iTY OF RESULTS AND CAUSES." wE ShOULD CONS-iDER Th-iS MA-iN MED-iTAT-iON L-iKE ThAT. iF YOU RECE-iVE ThESE ThREE - COMPASS-iON/ W-iSDOM/ AND POWER - ThESE ThREE SEEDS ARE VERY D-iFF-iCULT TO KEEP W-iThOUT SPO-iL-iNG OR LOS-iNG ThEM. iT -iS D-iFF-iCULT TO MAKE ThEM F-iRM AND -iNCREASE ThEM BECAUSE/ NEEDLESS TO SAY/ WE HAVE MANY MENTAL AFFL-iCT-iONS. tHE ROOTS ARE -iGNORANCE/ HATRED/ DES-iRE/ DOUBT/ PR-iDE/ AND WRONG V-iEW/ AND ThERE ARE MANY OThER RELATED AFFL-iCT-iONS BES-iDES. iF i ASK YOU -iF YOU CAN STAY UNT-iL TOMORROW W-iThOUT GETT-iNG ANGRY -iT -iS D-iFF-iCULT TO MAKE A PROM-iSE L-iKE ThAT BECAUSE -iF SOMETh-iNG HAPPENS AND ThE CAUSES ASSEMBLE ThEN -iMMED-iATELY ANGER W-iLL AR-iSE -iN OUR M-iNDS/ BECAUSE WE ARE USED TO Th-iS WRONG Th-iNK-iNG AS -iF -iT WERE A GREAT FR-iEND. tH-iS -iS BECAUSE WE MED-iTATE ABOUT ANGER AND -iGNORANCE AND HATRED. wE MED-iTATE A LONG T-iME/ WE CHECK AND V-iSUAL-iZE. hOW DO WE MED-iTATE ABOUT ANGER/ -iGNORANCE/ AND PR-iDE? iF YOU CHECK AND Th-iNK ThEN YOU REAL-iZE HOW. iF YOU DON'T CHECK AND Th-iNK ThEN YOU WON'T REAL-iZE. wHEN WE MED-iTATE ABOUT A GOOD OBJECT F-iRST WE RECE-iVE -iNSTRUCT-iONS/ ThEN WE SEARCH FOR AND F-iND ThE OBJECT OF MED-iTAT-iON. tHEN WE BR-iNG OUR M-iND TO ThE OBJECT AND HOLD -iT A LONG T-iME F-iRMLY. l-iKE ThAT WE MED-iTATE ABOUT ANGER/ STRONGER AND STRONGER/ LONGER AND LONGER/ MORE AND MORE POWERFULLY. fOR EXAMPLE/ -iF YOU HAVE AN ENEMY AND YOU FOUGHT TODAY/ ThEN S-iNCE ThEN YOU HAVE DEVELOPED ANGER. aFTER F-iGHT-iNG WE Th-iNK OF ALL ThE CAUSES OF Th-iS ANGER/ "lAST YEAR HE D-iD Th-iS TO ME. lAST MONTh HE TOLD ME SUCH AND SUCH AND HE RU-iNED MY REPUTAT-iON AND HE HARMED MY POSSESS-iONS AND PHYS-iCAL WELL-BE-iNG." wE Th-iNK OF VERY STRONG REASONS. w-iTh ThE Th-iNK-iNG OF ThESE REASONS OUR ANGER BECOME STRONGER. tHAT -iS AN ACTUAL MED-iTAT-iON TO DEVELOP ANGER -iN OUR M-iND. tHEN ThE OPPOS-iTE OF ThAT -iS PAT-iENCE. iF SOMEBODY ASKS YOU WHAT YOU ARE DO-iNG YOU SAY/ "i AM MED-iTAT-iNG ABOUT PAT-iENCE." iF SOMEBODY ASKS YOU HOW YOU DO ThAT YOU SAY YOU ARE Th-iNK-iNG ABOUT ThE BENEF-iT OF MED-iTAT-iNG ABOUT PAT-iENCE/ Th-iNK-iNG ABOUT ThE FAULTS OF ANGER/ -iTS HARM AND FUNCT-iON/ AND ThE BENEF-iT AND FUNCT-iON OF PAT-iENCE. yOU MED-iTATE AND Th-iNK ABOUT ThESE REASONS. yOU CAN TELL ThAT Th-iS -iS A GOOD MED-iTAT-iON. wE HAVE A LOT OF MENTAL AFFL-iCT-iONS. iF ANGER AR-iSES -iN OUR M-iND -iT -iS L-iKE A F-iRE. f-iRE'S FUNCT-iON -iS ThAT -iT DEF-iN-iTELY BURNS OThER OBJECTSH ThAT -iS ThE DEF-iN-iT-iON OF F-iRE AS WR-iTTEN -iN ThE LOG-iC TEXTBOOKS. "hEAT AND BURN-iNG" -iS ThE DEF-iN-iT-iON OF F-iRE. aNGER -iS L-iKE F-iRE. wHEN -iT AR-iSES -iN OUR M-iND -iT BURNS ALL OF OUR GOOD QUAL-iT-iES. yOU ShOULD Th-iNK ABOUT -iT. wHEN A PERSON BECOMES ANGRY H-iS ATT-iTUDE/ ACT-iON/ SPEECH/ MOT-iVAT-iON/ EVERYTh-iNG CHANGES AND BECOMES BAD. tHEREFORE WE HAVE MANY MENTAL AFFL-iCT-iONS. tHE POWER OF ThESE MENTAL AFFL-iCT-iONS DESTROYS OUR GOOD SEEDS. tHEN HOW DO WE KEEP ThESE GOOD (V-iRTUOUS) SEEDS? wE NEED -iNSTRUCT-iONS. tHEN WE PUT ThESE SEEDS -iN ThE BANK. iF WE RECE-iVED ONE HUNDRED DOLLARS TODAY AND KEPT -iT OUR POCKET -iT COULD BE BURNED OR -iT M-iGHT GET LOST. iF WE -iMMED-iATELY PUT -iT -iN ThE BANK -iT W-iLL NEVER BE LOST. l-iKE ThAT/ JUST AFTER COLLECT-iNG OUR GOOD V-iRTUES WE PUT ThEM -iNTO ThE BANK. wHAT -iS ThE BANK? tHE BANK -iS ThE GREAT TREASURE OF V-iRTUE ThAT PRODUCES bUDDHAHOOD. wE M-iX ThE V-iRTUE WE COLLECTED -iNTO ThE TOTAL COLLECT-iON OF V-iRTUE ThAT PRODUCES bUDDHAHOOD. tH-iS MEANS V-iRTUES ThAT WE HAVE COLLECTED BY bODH-iSATTVA M-iND/ BY ThE MOT-iVAT-iON OF bODH-iSATTVA M-iND. tHOSE V-iRTUES BR-iNG ONLY ThE RESULT OF bUDDHAHOOD. tHEREFORE OUR V-iRTUE -iS TURNED -iNTO CAUSES TO ACH-iEVE bUDDHAHOOD. iF WE CHANGE OUR V-iRTUE -iNTO ThE CAUSES TO ACH-iEVE bUDDHAHOOD ThEN -iT -iS NEVER LOST. oNE TEACH-iNG ThAT COMES FROM ThE sUTRA CALLED lODRU gYATSO sHUPE dO SAYS ThAT -iF YOU HAVE A VESSEL OF HOLY WATER AND YOU KEEP Th-iS -iN YOUR ROOM AS LONG AS ONE YEAR ThEN -iT W-iLL D-iSAPPEAR/ EVAPORATE OR - -iF -iT SP-iLLS - -iMMED-iATELY -iT W-iLL BE LOST. iF YOU PUT -iT -iNTO ThE GREAT OCEAN -iT WON'T BE LOST UNT-iL ThE OCEAN D-iSAPPEARS. iT W-iLL REMA-iN UNT-iL ThE END OF ThE KALPA. l-iKE ThAT/ -iF YOUR V-iRTUE -iS CHANGED -iNTO ThE CAUSES TO ACH-iEVE bUDDHAHOOD/ -iT -iS NEVER LOST. aLSO sHANT-iDEVA WR-iTES -iN ThE bODH-iCHARYAVATARA ThAT COMMON V-iRTUES/ ONCE ThEY HAVE G-iVEN A RESULT/ D-iSAPPEAR L-iKE A BANANA TREE AFTER G-iV-iNG -iTS FRU-iT. sOME TREES D-iE AFTER G-iV-iNG ThE-iR FRU-iT. gENERALLY ALL V-iRTUES ARE L-iKE ThAT. iF ThEY G-iVE A RESULT ThEY ARE F-iN-iShEDH ThEY CAN'T G-iVE A SECOND RESULT. bUT ThOSE V-iRTUES ThAT YOU CHANGE -iNTO A CAUSE TO ACH-iEVE bUDDHAHOOD/ ThOSE V-iRTUES WON'T DECREASE/ ThEY W-iLL DEVELOP MORE AND MORE. tHERE -iS A B-iG D-iFFERENCE BETWEEN GENERAL V-iRTUE AND V-iRTUE ThAT CAUSES YOU TO ACH-iEVE bUDDHAHOOD. tHEREFORE mAHAYANA dHARMA AND DEEDS ARE MORE POWERFUL/ H-iGHER/ AND MORE HOLY. tHEN HOW DO YOU CHANGE V-iRTUE -iNTO A CAUSE TO ACH-iEVE bUDDHAHOOD? tH-iS -iS CONTA-iNED -iN ThE CONCLUD-iNG VERSES OF ThE R-iTUAL. xi. pRAY-iNG bY FORCE/ w-iCTOR tZONGKAPA/ OF yOUR ACT-iNG D-iRECTLY -iN ALL MY L-iVES' STR-iNG AS A TUTOR OF ThE mAHAYANA MAY i NEVER FOR EVEN A MOMENT BE PARTED FROM ThAT NOBLE PATh WH-iCH ThE w-iCTORS COMMEND. xii. cONCLUD-iNG pRAYER iN ALL MY REB-iRThS MAY i PRACT-iCE/ BASK-iNG -iN ThE dHARMA'S GLORY AND NEVER APART FROM UNERR-iNG lAMAS. mAY ThE QUAL-iT-iES OF ThE PAThS AND LEVELS BE PERFECTED - dORJE cHANG STATUS QU-iCKLY ACH-iEVED. tHE "PATh WH-iCH ThE w-iCTORS COMMEND" CONS-iSTS OF RENUNC-iAT-iON/ bODH-iSATTVA M-iND/ AND CORRECT V-iEW; OR COMPASS-iON/ W-iSDOM/ AND POWER/ ThESE ThREE PAThS OR ThESE ThREE GOOD QUAL-iT-iES. dORJE cHANG -iS wAJRADHARA/ ThE H-iGHEST DE-iTY OF ThE tANTR-iC SYSTEM. iN ThE sUTRA SYSTEM ThE H-iGHEST bUDDHA -iS ThE ONE WHO APPEARED -iN ThE FORM OF sHAKYAMUN-i/ AS A MONK -iN iND-iA. wHAT -iS ThE D-iFFERENCE BETWEEN ThEM? yOU ShOULD KNOW Th-iS. aLL ThE tANTR-iC TEACH-iNGS WERE TAUGHT BY dORJE cHANG. yOU M-iGHT Th-iNK ThOSE TEACH-iNG WERE NOT TAUGHT BY bUDDHA. yOU MAY Th-iNK Th-iS WAY BUT -iT -iS NOT TRUE. wHEN bUDDHA TEACHES sUTRA HE TEACHES -iN bUDDHA sHAKYAMUN-i' FORM. wHEN HE TEACHES tANTR-iC TEACH-iNGS H-iS FORM CHANGES -iNTO A DE-iTY'S . tHE OUTER FORM -iS CHANGED BUT ACTUALLY bUDDHA sHAKYAMUN-i -iS dORJE cHANG. tHERE -iS NO D-iFFERENCE. tHEREFORE -iN ThE tANTR-iC SYSTEM ThERE ARE M-iLL-iONS OF D-iFFERENT tANTR-iC TEACH-iNGS/ MANTRAS/ MANDALAS/ AND DE-iT-iES. wHEN bUDDHA G-iVES ALL ThOSE D-iFFERENT TEACH-iNGS HE CHANGES -iNTO MANY D-iFFERENT DE-iTY FORMS. tHEN ThOSE MANY D-iFFERENT DE-iTY FORMS AND MANDALAS ARE ACTUALLY bUDDHA'S OMN-iSC-iENCE. hE CAN MAN-iFEST MANTRAS/ MANDALA DE-iT-iES/ CH-iEF DE-iT-iES/ AND ThE C-iRCLE DE-iT-iES/ WH-iCH SURROUND ThE CH-iEF DE-iTY/ W-iTh-iN AN -iNSTANT AND HE CAN REMOVE ThEM ALL -iN AN -iNSTANT. tHEREFORE dORJE cHANG -iS L-iKE ThAT. wHEN bUDDHA TEACHES tANTRA H-iS OUTER FORM CHANGES TO wAJRADHARA'S. aLL YOUR ACT-iV-iT-iES/ YOUR V-iRTUE/ MED-iTAT-iON/ AND HOLY SEEDS YOU MUST CHANGE -iNTO ThE CAUSE WH-iCH BR-iNGS bUDDHAHOOD/ WH-iCH -iS CALLED sUNGJUK -iN ThE tANTR-iC SYSTEM. nOW i HAVE COMPLETED Th-iS -iNSTRUCT-iON. tH-iS -iS A VERY ShORT R-iTUAL. aLSO YOU ShOULD KNOW WHAT WANG/ LUNG/ TR-i/ AND ME-NGAK ARE. iF YOU REC-iTE Th-iS R-iTUAL W-iThOUT HAVE RECE-iVED A LUNG YOU CAN GET A L-iTTLE B-iT OF V-iRTUE BUT -iT -iS NOT TOO POWERFUL. lUNG MEANS A BLESS-iNG WH-iCH COMES -iN AN UNBROKEN CONT-iNUUM/ PASSED DOWN BY ThE L-iNEAGE lAMAS W-iThOUT A BREAK/ AND TO RECE-iVE -iT YOU JUST HAVE ThE TEXT READ TO YOU/ BY YOUR lAMA/ AND L-iSTEN TO H-iM READ-iNG. tR-i MEANS TO RECE-iVE ThE EXPLANAT-iON OF ThE TEXT FROM YOUR lAMA. iT -iS ALSO A BLESS-iNG ThAT COMES -iN AN UNBROKEN CHA-iN FROM bUDDHA sHAKYAMUN-i. iT -iS NOT ENOUGH TO RECE-iVE ONLY LUNG AND TR-i. yOU MUST ALSO RECE-iVE ME- NGAK/ WH-iCH -iS YOUR lAMA'S UN-iQUE -iNSTRUCT-iONS. tH-iS -iS VERY -iMPORTANT BECAUSE ME- NGAK SUPPL-iES ThE KEYS/ ThE MA-iN PO-iNTS. f-iNALLY ThERE -iS WANG. tH-iS -iS -iN-iT-iAT-iON AND REFERS TO tANTR-iC PRACT-iCE. tHUS ThESE FOUR ARE ALL D-iFFERENT. i HAVE G-iVE YOU ThE EXPLANAT-iON AND -iNSTRUCT-iONS/ SO NOW i G-iVE ThE LUNG. yOU CAN L-iSTEN AND FOLLOW ThE TEXT. GAN-DEN HLA-GYE GUN-GY-i TU-KA-NE RAB-KAR ShO-SAR PUNG-DRE CHUN-DZ-iN-TZER CHU-KY-i GYAL-PO KUN-KYEN LO-SANG-DRAK SE-DANG CHE-PA NEN-D-iR ShEK-SU-SOL DUN-GY-i NAM-FAR SENG-TR-i PEN-DE-TENG JE-TZUN LA-MA GYE-PE DZUM-KAR-CHEN DAK-LO DE-PE SU-NAM Sh-iNG-CHOK-TU TEN-PA GYE-CH-iR KEL-GYAR ShUK-SU-SUL ShE-CHE KYUN-KUN JEL-WE LO-DRU-TUK KEL-SANG NA-WE GYEN-GYUR LEK-ShE-SUNG DRAK-PE PEL-GY-i HLAM-MER DZE-PE-KU TONG-TU DREN-PE DUN-DEN LA-CHAK-TSEL Y-i-ONG CHU-YUN NA-TSOK ME-TOK-DANG DR-i-Sh-iM DUK-PU NANG-SEL DR-i-CHAB-SOK NGU-ShAM Y-i-TRUL CHU-TR-iN GYA-TS-iN-D-i SU-NAM Sh-iNG-CHOK KYE-LA CHU-PAR-BUL GANG-Sh-iK TOK-ME DU-NE SAK-PA-Y-i LU-NGAK Y-i-KY-i M-i-GE CH-i-GY-i-DANG KYE-PAR DOM-PA SUM-GY-i M-i-TUN-CHOK NY-iNG-NE GYU-PA DRAK-PU SO-SOR-ShAK NY-iK-ME DUN-D-iR MANG-TU DRUB-LA-TZUN CHU-GYE PANG-NE DELN-JOR DUN-YU-JE GUN-PO KYU-KY-i LAB-CHEN DZE-PA-LA DAK-CHAK SAM-PA TAK-PE Y-i-RANG-O JE-TZUN LA-MA DAM-PA KYE-NAMKY-i CH-KU KA-LA KYEN-TZE CHUN-DZ-iN-TR-iK J-i-TAR TSAM-PE DUL-JEN DZ-iN-MA-LA SAB-GYE CHU-KY-i CHAR-PA WAB-TU-SOL DAK-G-i J-i-NYE SAK-PE GE-WAN-D-i TEN-DANG DRO-WA KUN-LA GANG-PEN-DANG KYE-PAR JE-TZUN LO-SANG DRAK-PA-Y-i TEN-PE NY-iNG-PO R-iNG-DU SEL-JE-ShOK PEL-DEN TZA-WA LA-MA R-iN-PO-CHE DAK-K-i CH-i-WOR PEN-DE TENG-ShUK-LA KA-DR-iN CHEN-PU GO-NE JE-SUNG-TE KU-SUNG TUK-KY-i NGU-DRUB TZEL-DU-SOL M-iK-ME TZE-WE TER-CHEN CHEN-RE-S-iK DR-i-ME KYEN-PE WANG-PO JAM-PEL-YANG DU-PUNG MA-LU JOM-DZE SANG-WE-DAK GANG-CHEN KE-PE TZUK-GYEN TZONG-KA-PA LO-SANG DRAK-PE ShAB-LA SOL-WAN-DEB TSE-RAB KUN-TU GYAL-WA TZONG-KA-PE TEK-CHOK ShE-NYEN NGU-SU DZE-PE-TU GYAL-WE NGAK-PE LAM-SANG DE-NY-i-LE KE-CH-iK TZAM-YANG DOK-PAR MA-GYUR-CH-iK KYE-WA KUN-TU YANG-DAK LA-MA-DANG DREL-ME CHU-KY-i PEL-LA LONG-CHU-CH-iNG SA-DANG LAM-GY-i YUN-TEN RAB-DZOK-NE DOR-JE CHANG-G-i GO-PANG NYUR-TOB-ShOK glossary aRYA - a BE-iNG WHO HAS PERC-iEVED ShUNYATA D-iRECTLY. bODH-iSATTVA - a BE-iNG STR-iV-iNG TO ACH-iEVE bUDDHAHOOD AND -iNPOSSESS-iON OF bODH-iSATTVA M-iND. bODH-iSATTVA M-iND - tHE ThOUGHT TO ACH-iEVE bUDDHAHOOD FOR ThE BENEF-iT OF ALL BE-iNGS. iT MAY TAKE ThE FORM OF A W-iSh OR A COMPLETE RESOLVE. bUDDHA - iN Th-iS TEXT "bUDDHA" MAY REFER SPEC-iF-iCALLY TO ThE MOST RECENT bUDDHA/ sKAKYAMUN-i/ WHO APPEARED -iN iND-iA 2/500 YEARS AGO/ OR -iT MAY REFER GENERALLY TO ThE ARCHETYPE OF ThE COUNTLESS bUDDHAS EX-iST-iNG -iN ThE UN-iVERSE. iN E-iThER CASE A bUDDHA HAS TR-iUMPHED OVER TWO TYPES OF OBSTACLES. hE HAS ABANDONED ThE OBSTACLES STEMM-iNG FROM ThE MENTAL AFFL-iCT-iONS (HATRED/ DES-iRE/ -iGNORANCE/ AND SO FORTh). bEYOND Th-iS A bUDDHA HAS ABANDONED A SECOND TYPE OF OBSTACLES/ OBSTACLES TO OMN-iSC-iENCE. tH-iS OMN-iSC-iENCE REFERS TO h-iS ULT-iMATE W-iSDOM PERCE-iV-iNG ALL PHENOMENA D-iRECTLY. dHARMA - tHAT WH-iCH SECURES BE-iNGS FROM FALL-iNG -iNTO M-iSERABLE AND UNATTRACT-iVE COND-iT-iONS. iN ONE SENSE -iT -iS ThE TEACH-iNGS OF ThE bUDDHA/ WH-iCH ARE TO BE ACTUAL-iZED -iN OUR PRACT-iCE. rEAL dHARMA/ HOWEVER/ -iS CESSAT-iONS AND PAThS - ThE LAST TWO OF ThE fOUR nOBLE tRUThS. DHARMA - A TERM SEPARATE -iN MEAN-iNG FROM ThE NORMALLY CAP-iTAL-iZED "dHARMA." iT MEANS PHENOMENON OR EX-iSTENT. E-iGHT WORDLY DHARMAS - iN ThE PRACT-iCE OF mAHAYANA dHARMA OUR MA-iN MOT-iVAT-iON ShOULD BE ThE W-iSh OR RESOLVE TO L-iBERATE ALL BE-iNGS FROM SUFFER-iNG. tH-iS PERFECTLY SELFLESS ThOUGHT DOES NOT COME -iNTO OUR M-iNDS EAS-iLY. iNSTEAD WE ARE PREOCCUP-iED W-iTh ThESE E-iGHT ThOUGHTS/ WH-iCH ARE PRESENTED AS FOUR SETS OF OPPOS-iTES. tHEY AREH BE-iNG PLEASED W-iTh MATER-iAL GA-iNS OR UPSET BY LOSSES/ BE-iNG HAPPY ABOUT WORLDLY FAME OR UNaHAPPY W-iTh HAV-iNG A POOR REPUTAT-iON/ DES-iRE FOR MATER-iAL HAPP-iNESS OR BE-iNG CONCERNED W-iTh HAV-iNG TO ENDURE SUFFER-iNG/ AND DEL-iGHT-iNG -iN ThE PRA-iSE OF WORDLY PEOPLE OR BE-iNG MENTALLY TORMENTED BY ThE-iR SCORN. fOUR nOBLE tRUThS - tH-iS -iS ThE CENTRAL ThEME OF ThE F-iRST OF bUDDHA'S ThREE PER-iODS OF TEACH-iNG ON EARTh. tHE TRUTh OF SUFFER-iNG -iS ThE F-iRST TRUTh. tHAT ThAT SUFFER-iNG HAS A CAUSE -iS ThE SECOND. tHE TRUTh OF ThE CESSAT-iON OF SUFFER-iNG -iS ThE Th-iRD/ AND ThE TRUTh OF A PATh LEAD-iNG TO ThAT CESSAT-iON -iS ThE FOURTh nOBLE tRUTh. h-iNAYANA - lESSER VEH-iCLE. tH-iS REFERS TO ThOSE TEACH-iNGS OF ThE bUDDHA WH-iCH ACT CH-iEFLY AS A CAUSE FOR ThE COMPLETE CESSAT-iON OF ThE MENTAL AFFL-iCT-iONS (KLEShAS) AND BR-iNG ThE STATE CALLED "PEACE" OR "L-iBERAT-iON" OR "PASS-iNG FROM SORROW/" -iN sANSKR-iTH n-iRVANA. tHE DES-iGNAT-iON OF "LESSER" ADDRESSES -iTSELF TO ThE TYPE OF PRACT-iT-iONER/ ONE WHO POSSESSES ThE STRENGTh TO ShOULDER ThE RESPONS-iB-iL-iTY OF H-iS OWN L-iBERAT-iON/ BUT LACKS ThE MOT-iVAT-iON TO CARRY OThER BE-iNGS TO ThAT GOAL. KARMA - mEANS DEEDS OR ACT-iON AND CAN BE CLASS-iF-iED -iNTO ThREE TYPESH ACT-iON WH-iCH RESULTS -iN HAPP-iNESS/ ACT-iON WH-iCH RESULTS -iN SUFFER-iNG/ AND NEUTRAL ACT-iON. tHE DOORS ThROUGH WH-iCH Th-iS ACT-iON OCCURS ARE ALSO ThREEH ACT-iON OF BODY/ OF SPEECH/ AND OF M-iND. KLEShA - mENTAL AFFL-iCT-iON. tHE BROAD SCOPE OF ThESE MENTAL AFFL-iCT-iONS -iS DESCR-iBED US-iNG ThE ANALOGY OF A TREE. tHERE ARE S-iX ROOTS TO Th-iS TREE/ ThE MA-iN ROOT BE-iNG ThE -iGNORANCE WH-iCH M-iSUNDERSTANDS ONE'S TRUE NATURE/ S-iM-iLAR TO ThE WESTERN CONCEPT OF EGOT-iSM. tHE OThER F-iVE ROOTS ARE HATRED/ DES-iRE/ PR-iDE/ DOUBT/ AND WRONG V-iEW. cLOSE TO ThE TREE'S ROOTS ARE TWENTY MA-iN L-iMBS/ ThE SECONDARY MENTAL AFFL-iCT-iONS. tHE TREE HAS A TOTAL OF 84/000 BRANCHES. lAMA - a BE-iNG WHO FUNCT-iONS AS A CARR-iER OF ThE L-iNEAGE OF TEACH-iNG ThAT REACHES BACK -iN UNBROKEN SUCCESS-iON TO bUDDHA sHAKYAMUN-i. tHE lAMA'S PR-iNC-iPAL QUAL-iTY -iS ThAT OF LEAD-iNG D-iSC-iPLES FROM ThE BEG-iNN-iNG OF ThE-iR QUEST ALL ThE WAY TO ThE ATTA-iNMENT OF bUDDHAHOOD. bEFORE LEAV-iNG ThE EARTh bUDDHA SA-iD ThAT HE WOULD APPEAR -iN ThE FORM OF lAMAS FOR ThOSE WHO WOULD -iN ThE FUTURE DES-iRE TO FOLLOW H-iS TEACH-iNGS. mADHYAM-iKA -tHE H-iGHEST OF ThE FOUR SCHOOLS OF bUDDH-iST PH-iLOSOPHY. iT -iS L-iTERALLY TRANSLATED AS/ "ThE M-iDDLE WAY." tH-iS "M-iDDLE WAY" AVO-iDS ThE TWO EXTREMES OF N-iH-iL-iSM AND ETERNAL-iSM. mAHAYANA - tHE GREAT VEH-iCLE/ PRODUC-iNG ThE RESULT OF ThE FULLY COMPLETED STATE OF A bUDDHA. MANDALA OFFER-iNG - a REL-iG-iOUS PRACT-iCE -iN WH-iCH ONE OFFERS A MENTAL CONSTRUCT-iON OF ThE WEALTh AND GOOD QUAL-iT-iES OF ThE WHOLE UN-iVERSE TO ThE OBJECT OF WORSh-iP. MANTRA - sECRET NAME OR QU-iNTESSENT-iAL NAME. n-iRVANA - tHE CESSAT-iON OF ThE OBSTACLES BROUGHT BY ThE MENTAL AFFL-iCT-iONS (KLEShAS) OR ThE COMPLETE CESSAT-iON OF ALL OBSTACLES. sYNONYMS AREH PASS-iNG FROM SORROW/ L-iBERAT-iON/ FREEDOM/ AND PEACE. PARAM-iTAS - s-iX ACT-iV-iT-iES A BE-iNG UNDERTAKES TO ACH-iEVE bUDDHAHOOD AFTER HE HAS GENERATED bODH-iSATTVA M-iND. POSTURE W-iTh SEVEN CHARACTER-iST-iCS - tH-iS REFERS TO -iNSTRUCT-iONS ON GOOD MED-iTAT-iVE POSTURE. sPEC-iF-iCALLY -iT DESCR-iBES HOW TO POS-iT-iON ThE LEGS/ ThE HANDS/ ThE BACK/ ThE MOUTh/ ThE HEAD/ ThE EYES/ AND ThE ShOULDERS. tHE LEGS ShOULD BE CROSSED COMFORTABLY. tHE HANDS ARE PLACED R-iGHT OVER LEFT W-iTh ThE PALMS FAC-iNG UPWARD. tHE T-iPS OF ThE ThUMBS ARE TOUCH-iNG. tHE BACK -iS KEPT PERFECTLY VERT-iCAL/ L-iKE A STACK OF CO-iNS. tHE TEETh AND L-iPS ARE NE-iThER T-iGHTLY CLOSED NOR HANG-iNG OPEN BUT -iN ThE-iR NATURAL POS-iT-iON. tHE HEAD -iS NE-iThER BENT FORWARD NOR BACKWARDS/ AND TO NE-iThER S-iDE. tHE EYES ARE FOCUSED GENTLY -iN ThE AREA OF ThE TOP OF ThE NOSE AND ShOULDERS ARE KEPT EVEN. PRAT-iMOKShA - oNE OF ThE ThREE TYPES OF VOWS WH-iCH CONST-iTUTE ThE TRA-iN-iNG OF MORAL-iTY/ WH-iCH -iS ThE BAS-iS FOR ThE TRA-iN-iNGS OF CONCENTRAT-iON AND W-iSDOM. SAMSARA - cYCL-iC EX-iSTENCE. tHE COND-iT-iON OF HAV-iNG TO TAKE ENDLESS REB-iRThS ThROUGH ThE FORCE OF ONE'S KARMA AND KLEShAS. sANGHA - tHE COMMUN-iTY OF ALL aRYAS. eVEN ThOUGH NOT ALL MONKS MAY NECESSAR-iLY HAVE ATTA-iNED ThE STATUS OF REAL sANGHA/ ThE PRACT-iT-iONER ShOULD REGARD ThEM AS A V-iSUAL MAN-iFESTAT-iON OF ThE sANGHA. SEVEN-L-iMB PUJA - sEVEN D-iFFERENT WAYS OF PLEAS-iNG ThE OBJECT OF WORSh-iP. iN gURU yOGA/ VERSES ii ThROUGH wiii -iNCLUDE ThESE SEVEN L-iMBS. ShUNYATA - tHE LACK OF SELF-EX-iSTENCE WH-iCH ALL PHENOMENA POSSESS. SKANDHAS - tH-iS TERM MEANS/ L-iTERALLY/ "HEAPS" OR "AGGREGAT-iONS." tHE SKANDHAS ARE F-iVE CLASSES OF PHENOMENA ON WH-iCH WE ASCR-iBE ThE TERM "i" OR "ME"; ThEY ARE GROUP-iNGS WHOSE SUM TOTAL WE REGARD AS OURSELVES. tHE F-iRST SKANDHA -iS FORM AND -iS D-iV-iDED -iNTO TENaH ThE F-iVE SENSES AND ThE F-iVE OBJECTS OF ThOSE SENSES. fOR EXAMPLE/ V-iS-iON WOULD BE ONE OF ThE SENSES AND A BLUE COLOR WOULD BE -iTS OBJECT. tHE SECOND SKANDHA -iS FEEL-iNG/ WH-iCH CAN BE D-iV-iDED -iNTO GOOD/ BAD/ OR NEUTRAL. tHE Th-iRD SKANDHA -iS D-iSCR-iM-iNAT-iON. d-iSCR-iM-iNAT-iON -iS ThE MENTAL FUNCT-iON ThAT WOULD ALLOW US/ FOR EXAMPLE/ TO SEPARATE -iN OUR M-iND A CUP FROM ThE TABLE ON WH-iCH -iT WAS S-iTT-iNG. tHE FOURTh SKANDHA COVERS FORTY-N-iNE D-iFFERENT MENTAL FUNCT-iONSH VAR-iOUS STATES OF M-iND/ SOME OF ThEM BAS-iC AND EVER-PRESENT/ SOME CONST-iTUT-iNG V-iRTUE/ SOME CONST-iTUT-iNG NON-V-iRTUE/ AND SO ON. tHE F-iFTh SKANDHA -iS CONSC-iOUSNESS AND -iS D-iV-iDED -iNTO S-iX TYPESH CONSC-iOUSNESS OF EACH OF ThE F-iVE SENSES/ AND M-iND CONSC-iOUSNESS. sUTRA - tHE D-iSCOURSES OF ThE bUDDHA/ OF AN EXOTER-iC NATURE. tANTRA - tHE ESOTER-iC TEACH-iNGS OF ThE bUDDHA. tO TEACH ThESE/ bUDDHA TRANSMUTES H-iS FORM TO ThAT OF wAJRADHARA. tR-iPLE gEM - bUDDHA/ dHARMA/ AND sANGHA/ ThE bUDDHA BE-iNG ThE ONE PERFECTLY FREE OF ALL OBSTACLES/ ThE dHARMA BE-iNG ThE ACTUAL CESSAT-iONS AND ThE PAThS TO ACH-iEVE ThOSE CESSAT-iONS/ ThE sANGHA BE-iNG ThOSE WHO HAVE ACH-iEVED ThE PATh OF ThE aRYAS. TWELVE-L-iMB L-iFE WHEEL - a DRAW-iNG DES-iGNED BY bUDDHA H-iMSELF TO -iLLUSTRATE H-iS TEACH-iNG OF DEPENDENT OR-iG-iNAT-iON. tHE TWELVE L-iMBS OF DEPENDENT OR-iG-iNAT-iON ARE SYMBOL-iZED BY TWELVE DRAW-iNGS AROUND ThE R-iM OF ThE WHEEL. iNS-iDE ThE R-iM ThERE ARE S-iX SPOKES AND BETWEEN ThE SPOKES ARE DEP-iCTED ThE S-iX REALMS OF SAMSARA (GODS/ DEM-iGODS/ HUMANS/ AN-iMALS/ HUNGRY GHOSTS/ AND HELL BE-iNGS). aT ThE HUB OF ThE WHEEL ThERE -iS A P-iG W-iTh ThE TA-iLS OF A SNAKE AND A ROOSTER -iN -iTS MOUTh. tHE P-iG SYMBOL-iZES -iGNORANCE/ ThE DEEPEST ROOT OF SAMSARA. tHE SNAKE AND ThE ROOSTER SYMBOL-iZE HATRED AND DES-iRE. tHE WHOLE WHEEL -iS -iN ThE CLUTCHES OF yAMA/ ThE LORD OF DEATh. tZONGKAPA - a GREAT bUDDH-iST SCHOLAR/ WHO WAS BORN -iN ThE FOURTEENTh CENTURY -iN t-iBET. pADMASAMBHAVA/ aT-iShA/ AND tZONGKAPA WERE OF ThE SAME MENTAL CONT-iNUUM. tHEY APPEARED AT D-iFFERENT PER-iODS -iN ThE H-iSTORY OF t-iBET WHEN ThE TEACH-iNG OF ThE bUDDHA WAS -iN NEED OF REV-iTAL-iZAT-iON. tZONGKAPA FOUNDED ThE MONASTERY OF gANDEN NEAR lHASA/ ThE CAP-iTAL C-iTY OF t-iBET. wAJRA - gENERALLY/ A SYMBOL OF -iNDESTRUCT-iB-iL-iTY OR F-iRMNESS. yOGA/ gURU yOGA - a PRACT-iCE WH-iCH -iNVOLVES ThE FOCUS-iNG OF BODY/ SPEECH/ AND M-iND ONE-PO-iNTEDLY UPON A dHARMA OBJECT WH-iLE PUTT-iNG FORTh EFFORT. iN gURU yOGA ThE dHARMA OBJECT -iS ThE gURU.