Preliminary Teachings to the Kalachakra Initiation
by His Holiness the Dalai Lama
on The Thirty-seven Practices of Bodhisattvas
Translator: Jeffery Hopkins
Santa Monica, California
Question: You say you usual recommend that only those who have been Buddhists for at least five years receive the Kalachakra initiation. For those of us who have been Buddhists for shorter periods of time can it create negative karma to receive the initiation? How can we know if this will be the case for us individually? Is it possible for us to receive some benefit?
Answer: It will help; there will be benefit.
Question:. If one takes the Kalachakra initiation and has time for only the brief Six-Session Yoga and not the longer practice, is initiation justifiable?
Answer: This is fine.
Question: During this Kalachakra initiation how many of the initiations will we receive and will we be empowered to perform the Completion Stage as well as the Generation Stage?
Answer: The initiations for the stage of completion will also be given.
Question: Why aren’t there more female lamas? Is the female body inferior? Could this change in the future now that women can do more as they wish to?
Answer: Here we need some explanation. In the Vinaya Sutras because of the Indian social system bhiksus were considered superior. But in terms of their rights, they are completely equal. Just as a man has the right to gain full ordination as a monk so a woman has the right to gain full ordination as a nun. According to the Sutrayana and also the lower three Tantrayana it seems that it is explained that the lifetime in which one is going to achieve enlightenment will be as a human male.
According to Highest Yoga Tantra this is different. In order to receive full empowerment, the initiation ceremony has to be conducted on the basis of meditation associated with three groups of deities; Dhyani Buddhas and consorts, Bodhisattvas and consorts and wrathful deities and their heroines. After having taken the empowerment the practitioner observes the vows and pledges taken during the empowerment. One of the fourteen tantric root vows is not to deride or insult women. There is no root vow about deriding men.
In the actual practice of the path one of the most crucial elements that is required in Highest Yoga Tantra is seeking another practitioner as a consort. At the level of the Completion Stage the practitioner attains highest enlightenment and just as a male practitioner can attain enlightenment so equally can a female practitioner. In the Highest Yoga Tantra it is mentioned that if all the conditions are favorable one can achieve enlightenment in a single lifetime. There is no mention of the need to be a man as a favorable condition or for a woman to transform into a man in order to realize enlightenment. So you can see that in Highest Yoga Tantra men and women are completely equal. This is the final Buddhist position.
Now regarding lamas. A lama is not a social status. Just as you posit a father in relation to a child so you posit a lama in relation to a student. When a woman has several students who consider her to be a lama then she becomes a lama. Among the qualifications of a lama there is no explanation that the person must be a male.
Then regarding reincarnations. In the past in Tibet there were female lamas some of who were considered very high. Among self-arisen lamas there are some very good lamas. There are consorts of late, great lamas who are very knowledgeable practitioners.
Question: What is the state or frame of mind one is left in when one switches or exchanges one’s happiness and takes on the suffering of others? For instance, nurses in the United States are in great shortage. Those who do work as nurses have a very high rate of severe mental exhaustion due to long hours and exposure to suffering. What spiritual or emotional state should one be left in under these circumstances?
Answer: This depends on the individual person and their own mental attitudes. Someone who accepts Christianity, Buddhism or some other religion would reflect according to their own faith and develop some determination. The real purpose of life is not just feeding ourselves. If eating were so important then going to the toilet would end up as a major purpose in life. The true purpose in life is to bring joy or happiness to another’s life. Nursing is a very sacred job. I don’t think I would be able to put up with the hardships of a nurse’s life but as an observer I find nurse’s work very admirable and very noble. Teachers and doctors provide a great service to humanity provided they work for others not money.
Question: Concerning sexual misconduct and being gay myself, I’ve heard conflicting interpretations. One the one hand all sexual behaviors are said to be OK as long as no suffering is inflicted on the other person. On the other hand the traditional approach that I’ve heard condemns indirectly behaviors such as gay peoples’ relationships. Could you please clarify this point?
Answer:I think this depends on whether one is a believer or not. If someone has a Buddhist faith then this is sexual misconduct and should be avoided. If not a believer and no suffering is inflicted and there is no danger of getting AIDS, then it is up to them.
For the practitioner sexual desire is a very delicate desire. For the layman generally sexual excitement is not considered something wrong. Too much emphasis or involvement in it can bring disaster. Everything needs to be done in a balanced way. This is important. Too much excitement or sexual attachment is a seed of divorce. A balanced approach lasts longer. In human life everything should be in balance. This is very important.
Question: The Chinese government has been using violence against the Tibetan people. Is it acceptable for the Tibetan people to use violence against the Chinese to obtain freedom?
Answer: As I always advise, suggest to the Tibetans, violence is against human nature. Secondly in our case it is impractical. Violence would almost be suicidal. Also if we engage in violence we will lose many good friends. Many are attracted to our struggle because of its non-violence. Our struggle is something unique. If we succeed then it will be a new approach for this planet.
More and more people now realize that non-violence is the best method. Non-violence is something I consider as an indication of inner strength. Violence actually is a sign of weakness. This I feel. This question is tough.
The violence and repression the Chinese are using against the Tibetan people demonstrates insecurity and weakness. There is a saying in Tibetan of using a pickax to kill lice. Despite their attitude we maintain non-violence.
Question: I am a student and meditative exercises seem to encourage internal fixation. When I meditate I become too fixated inside and I have difficulty communicating with my fellow students and teachers. With what method can this fixation be approached?
Answer: You are not supposed to be meditating in class but in your room.
Question: Please explain how compassion deepens the understanding of emptiness and how the realization of emptiness strengthens compassion.
Answer: When you develop an attitude of compassion you develop a wish to look into or examine the causes of sentient beings’ suffering. When you develop some realization of emptiness then from your own experience you can understand that afflictive emotions such as desire and so forth are built upon a misapprehension of the nature of things. Thus when you consider others’ sufferings you understand that they are undergoing such a misapprehension, that their suffering stems from something which isn’t necessary. Whereas there is a technique for them to overcome their suffering, they are unable to make use of it.
Question: Should anyone get the death sentence?
Answer: Some countries have abolished the death sentence and this is very great. I, myself, remain in India where non-violence founded the country. The basic philosophy of India is ahimsa, non-violence. Mahatma Gandhi set ahimsa into modern politics and Indian foreign policy is of non-alignment, which is related, with the basic philosophy of non-violence.
My argument is like this. If we look at the potential to commit a crime like murder, everyone one of us has that potential. As long as desire, hatred, attachment, jealousy or ignorance are present, the potential for crime is there. From the viewpoint of action, this can be stopped through other means. Even with a great criminal, as soon as the mental concept changes that person becomes positive.
The death penalty is something very unfortunate. I always support the abolishment of the death penalty. International organizations doing this work are very good.
Question: What is the difference between pride in Deity Yoga and false pride?
Answer: According to my understanding when we talk about pride there are different connotations of the term pride. Pride in the negative sense is associated with being conceited and arrogant. Another mental state, which is sometimes called pride, is the self-confidence to counteract the arisal of delusion within oneself. The identity of oneself as a divine deity is also technically called divine pride.
There is an issue or question here of whether one is holding oneself during the period of Deity Yoga from the depths to be a deity or not. In any case just as with our ordinary sense of I, first our mind and body, mental and physical aggregates, appear. Then in dependence upon that we have a sense of I, an ordinary self. Just so in deity meditation one first meditates on emptiness, removing all ordinary appearances into emptiness. From within emptiness pure mind and body appear. One then has a sense of being a deity that is designated in dependence upon pure mind and body. This is the divine self; to think or to feel, “I am such a deity”, is called divine pride.
Question: Could you say a few words on whether there is any conflict between Dharma practice and political activity?
Answer: Political activities are another way of trying to solve human problems. All the different professions are for helping humanity. With proper motivation, there is nothing wrong in engaging in politics. I tease Indian politicians that they should be religiously motivated because their behavior has a great effect on the public. Some of the religious persons who remain in the mountains they have no effect on society. If the motivation is correct then almost anything can become Dharma activity.
On the other hand if one does not have proper motivation then even giving a teaching or sermon is a negative action.
Question: What is the difference between analytical meditation and thinking?
Answer: Generally they are the same.
Returning to the text we are on stanza twenty-three. In the previous stanza the instruction was about meditative equipoise on emptiness in which one was concentrating on the absence of inherent existence. In the stage subsequent to meditative equipoise one is to see all phenomena as like illusions. Phenomena are appearing again and one could come under the influence of desire, hatred and so forth. There are now instructions on how not to come under the influence of the appearances of phenomena as if they existed in their own right whereas they actually do not.
When they meet with attractive objects,
It is a practice of Bodhisattvas to view them as untrue –
Even though appearing to be beautiful like a summer
And to abandon attachment and desire.
Like the death of a child in a dream, through holding the
Of the varieties of suffering to be true one makes oneself
Therefore, it is a practice of Bodhisattvas when meeting
With unfavorable conditions to view them as erroneous.
The text then has instructions on the Six Perfections beginning with giving. The text speaks about a Bodhisattva’s giving as being a type of generosity in which one has no hope for reward, no hope for getting anything in return. Rather the generosity, the giving, the charity is done solely for the benefit of others. Although heroes and so forth engage in practices of giving, they do not have the Bodhisattva-type of giving in which it is solely for the sake of others, without any attachment or misapprehension of the nature of the giver, the giving, what is given and the recipient.
If it is necessary for those who want enlightenment to give
up even their body,
What need to say anything about external things?
Therefore, it is a practice of Bodhisattvas to give gifts
Without hope for reward or fruition for themselves.
There is the giving of material things, there is the giving of non-fright which means to protect other beings’ lives or relieve them from difficult situations and there is the giving of words of Doctrine that are beneficial to others.
The next stanza is concerned with ethics. One could keep ethics only for the sake of obtaining a good life for oneself in the future. However Bodhisattvas keep good ethics altruistically for the sake of others. The primary mode of a Bodhisattva’s ethics is to restrain selfishness and self-centeredness.
If without proper ethics one’s own welfare cannot be
To assert that others’ welfare could be achieved is a
source of laughter.
Therefore, it is a practice of Bodhisattvas to keep ethics
Without aspirations involved in cyclic existence.
When one summarizes all the various kinds of ethics they are included in three; the ethics of restraining bad behaviors, the ethics which is a composite of virtuous practices and the ethics of heeding others.
Because the generation of hatred serves as a tremendous obstacle to the development of a Bodhisattva’s attitude of altruism, the practice of patience, forbearance or tolerance is very important.
For a Bodhisattva wanting the resources [arising] from
All harmers are like a treasure of jewels.
Therefore, it is a practice of Bodhisattvas to cultivate
Without anger or resentment for anyone.
There are basically three types of patience; one is a willingness to forbear, to withstand difficulties, the second is being indifferent to the attacks or harms from others and the third is the patience developed through having deep conviction of the nature of phenomena. With regard to the practice of patience there is no teaching better than that given in Santideva’s Guide to The Bodhisattva’s Way of Life, the chapter on patience. The practice of patience serves as a foundation or basis for the practice of the equalizing or switching of self and others.
For both temporary and final purposes it is very important that one must make effort. Therefore it is important that Bodhisattvas make effort without any sense of discouragement.
In that even Hearers and Solitary Realizers achieving only
their own welfare
Are seen to make effort as one would to stop a fire on one’s
It is a practice of Bodhisattvas to make effort,
A source of good qualities for the sake of all transmigrators.
As was said earlier, in order to overcome the afflictive emotions one has to develop a view of emptiness that is powerful enough to act as an antidote to them. To do that one must achieve a meditative stabilization, which is a union of calm-abiding of the mind and of special insight realizing emptiness. Thus the purpose for one’s achieving calm-abiding, this one-pointed mind, is for the sake of empowering the wisdom consciousness so that it can overcome the afflictive emotions. The purpose is thus not a mundane or worldly purpose; it is a supramundane purpose. The strength of mind is to be utilized for the path of wisdom.
Understanding that the afflictive emotions are completely
Through special insight thoroughly endowed with calm
It is a practice of Bodhisattvas to cultivate concentration
That exceeds even the four formless absorptions.
With regard to achieving calm-abiding there is a mode of procedure in the Sutra system and a mode of procedure in Highest Yoga Tantra that is slightly different. Even though there are slight differences both the Sutra system and Highest Yoga Tantra agree in that what one is seeking is not just a mind capable on remaining on an object but one, which can remain on an object with great intensity, and with great clarity. Thus it is necessary to overcome those factors which prevent such intensity and clarity. These are laxity, excitement, scattering of the mind and dullness.
With regard to the type of object that one can meditate on in the process of developing calm-abiding it is said that it is possible that it could be some external phenomena such as a pebble or a stick. But then there are also internal objects of meditation for developing calm-abiding such as the channel structure in the body, the drops and the drops of the essential fluid that move in those channels. Similarly also it is very valuable to meditate, to take the mind itself as the object.
In doing such meditation taking care of your physical condition properly is very important. You have to keep your body from becoming heavy and thus your diet is important. In general it is very helpful to be vegetarian. There are people who take non-vegetarian food and get nervous imbalances so in such intensive meditative states there is a danger of over-excitement.
The place where you are meditating is also important. One must live in a completely isolated place, a very quiet place. This is very important. Generally speaking if all other facilities are there and with a proper teacher, one could develop this concentration within two months, six months or one year. Sometimes this is very difficult, not at all easy. If you are not careful it is possible to have a nervous breakdown. Sometimes you take a normal person who goes into meditation to develop calm-abiding and what comes out is an abnormal person. I think the techniques in Highest Yoga Tantra involving various physical practices can be useful in reducing these sorts of obstacles.
The next stanza treats the perfection of wisdom.
Since one cannot attain perfect enlightenment
Through the [other] five perfections without wisdom,
It is a practice of Bodhisattvas to cultivate the wisdom
Possessing method and not conceptualizing the spheres
[of object, agent, and action as inherently existent].
There are basically three types of wisdom; the wisdom concerned with the five types of knowledge, the wisdom concerned with ultimate truth and the wisdom concerned with heeding others.
After having explained the Six Perfections the following verses explain certain other practices of Bodhisattvas. The next verse describes the Four Practices as found in the sutra called…. Since it is very important to be critical of oneself, to examine one’s own mistakes, Milarepa said it was a focal religious practice to engage in self-criticism. Milarepa said you could have the outer appearance of a practitioner but the inner form of a non-practitioner.
If one does not analyze one’s mistakes,
One can perform non-practices with the form of a
Therefore, it is a practice of Bodhisattvas continually
Their own mistakes and abandon them.
If due to afflictive emotions Bodhisattvas speak fault
Of another Bodhisattva, they themselves degenerate.
Therefore, it is a practice of Bodhisattvas not to speak
of the faults
Of persons who have entered into the Great Vehicle.
The First Dalai Lama said that our attitude towards others should be such that one always reflects on their kindness, admires all spiritual practitioners and always combat the enemy within ourselves.
To dispute back and forth out of [wanting] goods
Causes the activities of hearing, thinking, and meditating
Therefore, it is a practice of Bodhisattvas to abandon
To the households of friends and patrons.
As Santideva said in his Bodhicaryavatara the Bodhisattva should not be too attached or too close to one’s friends or relatives but rather keep sort of a neutral stance, a kind of a distance. Bodhisattvas’ attitudes should be such that if possible one should regard and perceive all sentient beings as one’s closest friends or relatives. If this is not possible at least Bodhisattvas should not become too attached or close to one’s own relatives or friends.
Harsh words disturb others’ minds and cause the mode
Of a Bodhisattva’s behavior to deteriorate.
Therefore, it is a practice of Bodhisattvas to abandon
Harsh words about the unpleasantness of others.
Now the text speaks about how to counteract the afflictive emotions.
If one becomes accustomed to the afflictive emotions,
They are hard to overcome through their antidotes.
Therefore, it is a practice of Bodhisattvas to overcome
The afflictive emotions of desire and so forth immediately
upon their first being produced.
Engaging in the task of counteracting delusions or afflictive emotions what is very important is to apply the appropriate and right degree of the antidote to the degree of the afflictive emotion or delusion. Right from the beginning one must constantly think of the uselessness or harmfulness of the afflictive emotions. This itself is very helpful. This kind of realization can develop a reluctant attitude towards the negative emotions. In spite of this when a negative emotion starts to develop but is not yet fully developed then you sometimes can make use of the antidote.
For example if anger starts to develop remember compassion or kindness. Enemies often appear very negative but trying to view that person from a different perspective or angle often lessens the negativity. Anger is often generated against only one aspect of a person and if you can bring to mind another aspect of that person the anger will be reduced.
If one is facing tragedy or a crisis, remembering the others who are also facing this brings an awareness, which helps to reduce one’s own reaction towards the situation. Another method is to try to investigate the negative experience itself. If there is a way to overcome it then there is no need to worry. If there is no way to overcome it then there also is no use in worrying. This type of analysis is also helpful.
During times of attachment the object only appears positive. In reality it is not that way. There are negative qualities. So when attachment starts to develop try to see the other angle. One can find the negative aspect and this helps to reduce attachment. Once attachment is fully developed then at that time it is very difficult to suppress. The only method at that time is to try to forget or distract your attention away from the object. It may require you to physically leave the presence of the object.
This is the way of practice. Eventually the negative emotions will reduce.
In brief, it is the practice of Bodhisattvas to achieve
Others’ welfare through continually possessing
mindfulness and introspection,
[Knowing] the state of their mind
In each and every form of behavior.
It is a practice of Bodhisattvas to dedicate to enlightenment
With the wisdom of the purity of the three spheres [of
object, agent, and action]
The virtues achieved with effort in this way
In order to remove the suffering of limitless transmigrators.
The dedication of merit is very important. If one dedicates the merit arisen from virtuous activity towards complete enlightenment it then has a great purpose. It is very good to dedicate the merit of virtuous activities as you do them during the day and then at night as you are about to go to sleep. If you review during the day what you did that was good and dedicate those to highest enlightenment, it is a very helpful practice.
If everyday you review your own mistaken actions and develop contrition, regret for them and develop an intention not to engage in them again in the future, then this is a good daily, foundational practice.
The author then sets forth his purpose in composing the text.
For the sake of those wishing to train in the Bodhisattva path
I have written down these thirty-seven practices of
Meanings related in the sutras, tantras, and treatises,
Drawing on the speech of the excellent.
Because my intelligence is low and training slight,
This is not poetry to delight scholars.
However, because it relies on sutras and the words of the
I think it is the unmistaken practice of Bodhisattvas.
The author is assuming a humble attitude.
Still, it is difficult for one with a low mind such as mine
To penetrate the depths of the great waves of the
Therefore, the excellent are asked to bear with
The groups of faults – contradictions, unrelatedness, and
There is finally a dedication of the merit of the text, which is within the context of not being involved in the two extremes of being caught in cyclic existence or of seeking a solitary peace for oneself.
Through the virtue arising from this may all transmigrators
Become the same as the protector Avalokiteshvara,
Not abiding in the extremes of cyclic existence and [solitary]
Through the supreme minds of enlightenment, ultimate and
This finishes a short teaching on The Thirty-seven Practices of Bodhisattvas.
Now we will perform a brief ceremony on the Altruistic Mind Generation. In accordance with the stages of the ceremony, one is first to generate a sense of altruism through an explanation, which I will give. One then makes that sense of altruism that has been generated more firm through this ceremony. One then develops a wish to train in the Bodhisattva practices. When one has generated a strong wish to engage in the Bodhisattva practices then one takes the Bodhisattva Vows.
If one is then going to train in Mantra, Tantra, then one can take the Mantric Vows. Taking the Tantric Vows is required for the practices of the two higher classes of tantra, Yoga Tantra and Highest Yoga Tantra. The mode of procedure is to first have as a basis the ethics of one who has left the householder’s life or as a layperson. In addition one needs to have the vows of a Bodhisattva. Finally one takes the Mantric Vows. This is called the triply qualified procedure.
There are different assertions among Tibetan scholars. One being that these three vows are different entities within the continuum of one person and the other being that they are one entity within the continuum of one person. Whether they are one entity or different entities, what one needs to do is make great effort at them.
Today the ceremony is called The Promise To Take Up the Aspirational Intention to Become Enlightened. As a precept for taking this pledge or promise to enhance your generation of altruism, is to reflect on the merits and benefits of altruism and to increase the force of and enhance your altruism at least six times a day. The next precept is to never abandon even a single sentient being for whose sake you have taken the pledge to generate altruism. The next precept is to accumulate as great a store of merit as possible. These are the four factors that will assist the practitioner to protect their aspiration to attain enlightenment and the altruistic attitude generated within this life.
The practitioner should avoid engaging in the four negative actions which are the obstacles, which would degenerate the thought of the altruistic attitude in the future, and life. The first of the four negative actions is to deceive a person who is worthy of respect and veneration. The second negative action is to encourage others to regret their engaging in positive actions. The third negative action is to insult or speak falsely about Bodhisattvas. The fourth negative action is to be deceitful.
The antidote for indulging in the four negative actions is to engage oneself in the four positive actions. If you can identify and understand them then it will help prevent your indulgence in negative actions. First is to never tell lies. The second is to always be sincere and honest. The third is to always regard Bodhisattvas as one’s spiritual teachers. This type of attitude would be completed if you have the wider perspective that is normal required of a Bodhisattva that is to say to have the attitude towards all sentient beings as being close. As I quoted earlier from the First Dalai Lama, generally one should remember the kindness of all sentient beings and admire all spiritual practitioners. The fourth positive action is to always engage in actions which are directly or indirectly beneficial and helpful towards others especially those which would eventually lead towards their liberation from cyclic existence and the attainment of highest enlightenment.
For those of you who do not feel committed enough to take the pledges and observe the precepts, it is not necessary to take full participation in the ceremony of Generating the Aspiration to Enlightenment. Also those who do not consider themselves Buddhists, it is not necessary to participate in the ceremony. It is beneficial and helpful in the ceremony for you to simply generate within yourselves an altruistic attitude.
In the procedure of this ceremony we are to conduct a Seven-branched Service but since you don’t know how to do it and there wouldn’t be much sense in my doing it without you knowing what it is, I will identify them for you.
First of all imagine that all of the Buddhas and Bodhisattvas are present around you. In the environment are beings who are illustrations of the six different types of beings in cyclic existence. Within faith in the Buddha and within compassion for sentient beings, induce a wish to obtain the omniscience of Buddhahood. Think for the sake of this, “I will take up the aspirational wish to obtain Buddhahood”. For the sake of that, first pay obeisance to all beings worthy of worship. Putting your hands together think that you are paying homage, obeisance. With your palms folded reflect on the great qualities of these beings who are objects worthy of veneration and worship. Develop a strong sense of faith, and admiration for their state and also develop a strong aspiration for yourself to gain such a state. Reflect on their qualities of great compassion, wisdom and so on.
For these objects worthy of veneration and worship, imagine making offerings of your own possessions, collection of virtues and so on.
Reflect that although it is the negative actions and the delusions which give rise to such actions which are the sources and causes of our own suffering, we have up until now been ignorant of and indifferent to these facts. We have committed many negative actions and face unbearable consequences so at this moment while we are capable of understanding, we repent and request that all of our accumulated bad actions in the presence of all the Buddhas and Bodhisattvas be purified. This act of confession is taken with all sentient beings as our witnesses to whom we have committed these actions.
Reflecting that virtuous actions of oneself and others are the sources for happiness, one rejoices in one’s own accumulation of virtuous activities in the past as well as admiring others’ collections of virtue. One should not be neither jealous of others’ virtues nor competitive but rather admire of actions of others.
Next one requests or appeals to the Emanation Bodies, the physical manifestations of the Buddhas, who have yet to teach to turn the Wheel of the Dharma. Following this one requests the Emanation Bodies who are about to enter the parinirvana, to physically decease their existence, to remain longer and work for the benefit of all beings.
The seventh or last limb is dedication. One dedicates all the merit that has been accumulated through this and all other practices towards the attainment of highest enlightenment for the benefit of all sentient beings.
One should kneel on one knee for this if possible. The most important thing is to develop a strong wish to bring help and happiness to other beings. Make a promise that you won’t harm anyone under any situation and will do whatever you can to be helpful. If you are capable of it then think that this attitude which you have produced, you will never give up. As I said earlier if you think you cannot maintain the precepts that were described earlier, then just generate a good attitude now and that will be enough.
With the second repetition do as before but with an attitude of faith and generating a strong sense of altruism for others.
With the third repetition, with the repetition of the last line, think, “Just as the Buddhas of the past generated an altruistic intention to become enlightened, engaged in the Bodhisattva deeds and became fully enlightened so I also today have generated this aspirational wish”.
Now we engage in prayer-wishes dedicating whatever virtue has been accumulated through this practice. May it go towards the benefit of all sentient beings so that they become free from all suffering and quickly attained Buddhahood.
This completes the altruistic mind generation. Always try to generate a good heart and be a good human. I am very happy to have had this opportunity to talk on these practices. Although I do not have any high realization myself nor do I have the necessary knowledge and wisdom, but at least my motivation is sincere and pure. I try my best to explain as much as I can.
Today happens to be the tenth day of the Tibetan month and a great religious day associated with Guru Rinpoche, Padmasambhava. We will be performing a tsog offering.
Transcribed and typed by Phillip Lecso from audiotapes obtained from Thubten Dhargye Ling entitled The 37 Bodhisattva Practices. I take full responsibility for all mistakes that have occurred, through hearing and writing incorrectly what was taught, for these I apologize. May all be auspicious. May any merit from this activity go to the long life and good health of His Holiness. May all sentient beings quickly attain the state of the Glorious Kalacakra even through these imperfect efforts.