by Garchen Rinpoche
(Video Link : www.youtube.com/watch?v=s3hHy8tKqMM)
Om Ah Hung.
First, I would like to say “Tashi Delek” to all my Dharma friends around the world.
We are very fortunate, for we are now within the month of miracles ,The first through the fifteenth day (of the first Tibetan month) commemorate the time when, – after having conquered the four mara-demons, the Lord Buddha performed various miracles.
About Guru Rinpoche
During this month, the effects of positive actions are said to be multiplied a hundred thousand times; thus, the first Tibetan month is very important. During the age of degeneration, the Buddha Shakyamuni appeared directly in the form of the second Buddha Guru Padmasambhava (Guru Rinpoche). There are a thousand million further emanations of Guru Rinpoche so there are countless emanations of Guru Rinpoche all around the world. This is how Lord Buddha (appears to beings) In the degenerate age.
During the degenerate age, sentient beings’ afflictions run unrestrained, which makes them difficult to tame. For this reason, Guru Rinpoche turned the wheel of the Secret Mantra and bestowed the teachings on self-liberation, which show how the afflictions are self-liberated without needing to be abandoned. Guru Rinpoche’s emanations have been sent down continuously.
Guru Rinpoche & Buddha’s Compassion as well as sentient being’s faith
In the Seven Chapter Supplication it says: “For the sake of sentient beings, you come riding the sunlight’s brilliant rays.” He has actually appeared all over the world in as many forms as there are rays of the sun. Emanations of Guru Rinpoche appear every day, uninterruptedly. His emanations protect beings whether they have faith in him or not, the Buddha’s love is the same even for beings who do not have faith. If one has faith, though, the power of the blessings is even greater, and it is even easier to feel the blessings. Even if one does not have faith, one is still held by the Buddha’s compassion. It is just a question of time.
About Guru Rinpoche retreat
All of this is why our center holds a Guru Rinpoche retreat every year during the month of miracles. Due to my travel schedule, I have not been able to attend this retreat every year. This year, for health reasons, the Vajra Guru retreat held during the month of miracles, will be conducted in your homes. All the centers have planned to hold practices via the internet. for the sake of protecting the (health of) the general public and without having to endure many hardships. So in order to engage in the Vajra Guru retreat from your homes, and especially at Gar Monastery, we first engage in the practice of the Heart-Essence of Great Bliss Mind-Accomplishment (Thug-drub Dechen Nyingpo).
Confusion of practices
Although there are three thousand mind-accomplishment practices of the guru within a single drubchen, the quintessence of the three thousand practices is included.
Sadhanas often say of themselves, “I am the principal one,” or “He is the principal one.” Due to this, some people develop doubts.
(For example, in the Heart-Essence of Great Bliss Mind-Accomplishment (thug-drub dechen nyingpo) the small print says: “There are three thousand mind-accomplishment practices of me, Padmasambhava, but only this is the heart’s blood of them all.” This is also said in the Dispeller of all Obstacles (Bar-che Kun Sel). Some people get confused. They develop doubts and wonder: “ So then, what is the quintessence of all supposed to be?” But really, it is not like that. What Guru Rinpoche is really saying is that, though there are many mind-accomplishment practices in the world, all mind-accomplishment practices are included within one practice- just as the Buddha said that within a single Buddha, all the buddhas of the three times are complete. A single Sangha member’s form is the Sangha, his speech is the holy Dharma, and his mind is the Buddha; thus, you have to see that the Three Jewels of the three times are complete within a single Sangha member.
To know this is to understand the Buddhist view. (Otherwise, through) a lack of understanding, a mistake understanding, or an incomplete understanding, (you will label) one as good and another as bad, or (you think): “This is the new tantric tradition (Sarma) and that is the old tantric tradition (Nyingma),” and so on. This causes your faith and abilities – as well as your potential to become liberated – to become constrained. This mind is either in bondage or free, and ‘ Whatever constrains you is bondage. “ And when you are in bondage, your mind is not at ease. Thoughts of, “this is how it is” and “this is not how it is “ will tie you down. (Therefore, you should) think: “The Buddha-dharma (is one): all of the buddhas, including Guru Rinpoche and the Buddha Shakyamuni, are the same. Moreover, all the buddhas of the three times are one in their endeavor to bring about the benefit and happiness of all sentient beings. There are no Three Jewels other than that.” Unbiased faith and an unbiased pure view arises from this. And all sentient beings possess buddha-nature; thus, not a single real, ordinary sentient being exists!
The Buddha has already said that “All sentient beings are buddhas. They are only obscured by adventitious stains.”
So what does the Secret Mantra say regarding this? It is said “The universe and beings are an infinite expanse of purity, and there is not the slightest difference between these words and the words of the Buddha.” (Everything) is inherently pure on the ground: Dzogchen calls it “originally pure” while Mahamudra refers to it as “primordially pure”. This purity is emptiness, and if you understand it, (you understand) the Buddhist (View). (Still) according to the relative truth, even though (things are) pure, you (need to) abandon your own dualistic grasping at self and other. You need to abandon your own afflictive emotions. And the demon of self-grasping, of this holding on to the self to truly-existing self, is tamed by the altruistic mind.
Purpose of Sadhanas
The purpose of all sadhanas is only this. In particular, the practice of the Heart-Essence of Great Bliss Mind-Accomplishment (thug-drub Dechen nyingpo) practiced in our monastery is a terma of Lho Nuden Dorje. But there is another (guru) sadhana from the Northern Treasures. Even though there are many different guru sadhanas, all (guru) sadhanas are really sadhanas of one single guru so although there are different sadhanas, you should think of them like they are guru wearing different clothes or different hats. For this retreat, there is a new and important instruction.
Copper-Colored Glorious Mountain (Pure Land)
The Vidyadhara Nuden Dorje travelled in actuality to the Copper-colored Glorious Mountain (Pure land) and when he received teachings on the mind accomplishment at the Copper-colored Glorious Mountain he heard the sound of a gyaling.
(Later) he told: “This is how I heard it at the Copper-colored Glorious Mountain.” (The sound) of that gyaling is now played in all our Drikung monasteries. So he said that he heard that the gyaling of the Copper-colored Glorious Mountain. Now we are making recordings of it, but the hands of myself, an old man, are not very good but in order for the lineage to not become interrupted, the gyaling playing has been recorded – though I’m not sure if I am playing it well. It will be made available for everyone to hear.
So the Vidyadhara Nuden Dorje said that the gyaling is played like this at the Copper-colored Glorious Mountain, and it was in this way, it was transmitted to the disciples. The name of the gyaling is the Copper-colored Glorious Mountain One, and nowadays, some of the newer monks play this gyaling, though they don’t know its name. They play the gyaling in all sorts of ways. So the name of this gyaling is the Copper-colored Glorious Mountain One.
*Playing of gyaling*
After playing of gyaling
Together with the gyaling there is also a mantra melody, As for the Vajra Guru mantra melody, (It is chanted) in various distinct ways throughout the world. In any case, the mantra melody according to this sadhana by Lho Nuden Dorje is as follows. So think that this is how (the mantra) is chanted at the Copper-colored Glorious Mountain.
However, since I’m already too old, my voice doesn’t come out that nicely. Sorry about that! But I will chant it to the best of my abilities.
Benefits of chanting Mantras in melody
Guru Rinpoche taught about the benefits of (chanting the mantra in) melody.
“It is more beneficial to chant the mantra (slowly) in melody than to recite many mantras (quickly). Reciting mantras purely makes a hundred-fold difference. Reciting them in melody makes a hundred thousand-fold difference.” Thus, chanting it in melody multiplies (the power) of mantra.
And why is its power multiplied? It is because to the extent that you focus on the meaning of each word in the mantra, that much greater will be the blessings that enter your mind-stream.
Some people think about the numbers of mantras accumulated, and of course, there is benefit from (accumulating) a number of mantras. (it is said that) “The recitation should be neither too fast nor too slow, neither too strong nor too soft. The elements of each syllable should (be pronounced) without deterioration.” Most important for mantra or any other recitation is that the elements of each syllable are (pronounced) without deterioration.
Mantra: Outer, Inner and secret qualities
This is important. (Pronouncing) without deterioration has outer, inner and secret qualities.
The outer quality is that (it is good for one’s) physical health. By moving your tongue, stomach-related illnesses will be cured, and the circulation of your blood through your veins will be stimulated . This is an outer quality of clear sound.
Regarding the inner quality, through chanting in melody, you contemplate the meaning of the recitation); therefore, you connect to the omniscient wisdom of all Buddhas. You connect to their compassion as you chant, and you also reflect on their enlightened activities as you chant. The chanting makes a great difference to your giving rise to faith and devotion. So this is the inner quality of the melody.
As for the secret quality, the two words “Secret Mantra” are very meaningful.
So what is the secret quality?
“BENDZA GURU PEMA SIDDHI HUNG” “BENDZA” means vajra. Regarding the meaning (of vajra), it is not a vajra made of brass or gold – rather, it is the ultimate vajra that is emptiness. So the ultimate vajra is emptiness.
(And as for)PEMA SIDDHI Hung, what does PEMA (or lotus) represent?
It symbolizes that, through the lotus grows from mud, inside it remains untarnished by the mud. In the same way, through yogins live in samsara they remain untarnished by samsaric attachment. They are free from attachment; thus the lotus is a symbol of being free from attachment.
PEMA SIDDHI HUNG… so taken all together it means: “Ultimate vajra that is emptiness, please grant the siddhi of freedom from clinging and attachment!” The ultimate attachment is the attachment to the self.
Garchen Rinpoche on attachment to self – “I”
This is the self that grasps at its own inherent existence , thinking: “I exist.” Why are we attached to this “I”? It is because of our dualistic perception of self and other. The actual nature of mind is like space, in which there is no duality – this is the ultimate truth. So why is there a duality? (It arises) due to the dualistic perception of self and other, due to the grasping at a concrete existence and to conceptual structures. In the Samantabhadra Prayer it says that many coarse and subtle imprints (grow stronger) day and night: this is what creates samsara.
The outer world is created by collective karma, while the inner sentient beings in the six realms of samsara are created by the personal karma of individual beings. So they are manifestations of their own afflictive emotions.
Lord Jigten Sumgon on “Cause and Effect”.
Lord Jigten Sumgon said, “Cause and effect, is the natural expression of moment-by-moment thoughts.” What is cause and effect? The ultimate vajra is emptiness, which is the ultimate protection from cause. And what is the ultimate vajra that is emptiness? Vajra means that it destroys everything ; It destroys everything, but nothing can destroy it.
“Emptiness” means devoid of self-grasping, devoid of self and other.
To understand that self and other are non-dual – this is emptiness. We can talk about outer emptiness, inner emptiness, the eighteen emptinesses, but if you do not empty self-grasping, you haven’t been able to empty anything. Once you empty self-grasping, there will be no others: others will naturally disappear. The mind becomes like space, and no one can move or change space. Space is unobstructed within itself; from itself, there is nothing not embraced by space, by emptiness.
Thus, “Ultimate vajra that is emptiness, destroy dualistic attachment!” or “Please help me to be able to destroy dualistic attachment!”
SIDDHI HUNG means “Grant your blessings.”
So this is the meaning of the Vajra Guru(Mantra) and this meaning is very profound.
(This is the meaning of) the words of this secret mantra BENDZA GURU PEMA SIDDHI HUNG.
As for BENZA GURU, GURU is the lama. And what is the connection between the guru and the vajra? The body of guru is human, but this here is referring to the lama’s mind. It is emptiness, emptiness… It is said that if there is no dualistic grasping at self and other, this is emptiness. When you realize emptiness, you understand that within the mind, self and other are non-dual. This is the realization of emptiness, and emptiness is the ultimate guru. So the actual guru is the vajra, the mind. The body is the lama. The body is the nirmanakaya , the speech is the sambhogakaya since he shows the meaning mantra, of secret mantra; so the speech is the sambhogakaya, and the mind is the dharmakaya.
The mind is the dharmakaya means that the guru’s mind and the mind you, the disciple, are devoid of self and other.
Lord Jigten Sumgon said that to recognize this is to see that the guru , your own mind, and the Buddha are one.
(He said,) “I, a yogin, realized that the guru, my mind, and the Buddha are identical. Thus, I have no need for fabricated devotion.” But until you understand this, until you know that the guru and your own mind are indivisible, you have to walk (the path) of fabricated devotion.
Regarding the knowledge that the guru and your own mind are indivisible, when you think: “Oh, there are no self and other,” then the guru and yourself are also indivisible.
Compassion and self-grasping
But until you understand this, according to the relative truth, (You have to) sustain a continuum of love and compassion. Whichever practice you engage in, ((it should have) the nature of love and compassion. Love and compassion are like the sun, and self-grasping has to melt. How does it work? Self-grasping is like ice, and the Buddhas are like an ocean; therefore, the ice (has to) melt. Think about it: is ice water, or is it stone?
Lord Buddha said that in the beginning: “Sentient beings are actually Buddhas.” How are sentient beings Buddhas? Even though sentient beings are Buddhas, they still suffer in their various forms in the six realms of samsara. They are like ice, and ice is like stone. Think about this well. Ice is like stone. If you hit someone over the head with it, they will bleed, right?
How did that happen? It is due to the dualistic perception of self and other – mainly, due to thinking that “I exist” – that we are in bondage. So when we talk about there being no self, don’t say (about someone else) that “Well, he has self-grasping, he has afflictive emotions.”
Instead, you should recognize your own self-grasping. Recognize your own self grasping, because when your sense of a self has collapsed, at that point you can also melt others. For example, if you melt an ice-block with hot water, that hot water can melt all blocks of ice. Otherwise, one might find fault with sentient beings, thinking: “Oh, these sentient beings of the degenerate age are so afflicted.”
A person who perceives sentient beings is perceiving a duality between self and others: such a person has not understood that sentient beings do not actually exist. This person cannot melt others, as someone who understands that self and other are not dual is able to melt all sentient beings. The body is the nirmanakaya, the speech is the sambhogakaya, and the mind is the dharmakaya , and within the guru’s mind there is no dualistic grasping. Thus , when you realize non-duality, that is the svabhavikakaya. “Oh, (this is) my mind and nothing else.” Je Jamgon Kongtrul Rinpoche said: “My own mind is Buddha, but I never realize this. Discursive thoughts are dharmakaya, but I do not realize this.” This is the unfabricated, innate natural state, but I cannot keep to this. This is how things really are in their natural state, but I have no conviction in this.” The way things really are in their natural state that is Samantabhdra, is the dharmakaya, is Vajradhara. When you understand this, (you understand) that the Vajra Guru mantra is the heart-essence of all mantras. It is that precious. So then you chant it in melody.
In general, in the world, there are secret mantras and there are retainer, or dharani, mantras This is a secret mantra, so you have to think that by reciting this one mantra, you are reciting all mantras, that by practicing one deity, you are practicing all deities, and that by following one guru, you are following all gurus. So chant the mantra in melody, the mantra melody that the Vidyadhara Nuden Dorje actually heard when he went to the Copper-colored Glorious Mountain. He said that this is the melody he heard at the Copper-colored Glorious Mountain, and though I don’t have a good voice, since my Dharma friends have great love for me, I, an old man, shall teach you this melody today.
Chanting the melody and visualization
As you chant in melody, imagine that the entire space is pervaded by Buddha and that all beings and that all beings in the universe are dakas and dakinis: all men are dakas and all women are dakinis. All men are Avalokiteshvara and all women are Tara- think in this way. (The Buddha said that “Beings are) only obscured by adventitious stains. “ Thus, think that all sentient beings possess the cause of Buddhahood: then there will be no division. Chant the mantra within a state of “(pure) sights, sounds, and thoughts,” as the old tantric tradition calls it.
*Garchen Rinpoche chants the mantra*
So now, in your own home, wherever you are in the world, engage in the mantra recitation for however much time you have, whether it is for five minutes, ten minutes, or just for a moment. Think that the universe is filled with dakas and dakinis. Think that all of space is pervaded by buddhas and bodhisattvas , and that the heart-essence of them all, their regent is Guru Rinpoche dwelling in large form in space.
Is there a difference between Buddha Shakyamuni and Guru Rinpoche?
If you have faith in the Buddha Shakyamuni , there is no difference. There is not the slightest difference between the Buddha Shakyamuni and Guru Rinpoche: only their outer form is different. (Regarding) their inner mind (it is said), “All buddhas are one within the expanse of primordial awareness.”
Jigten Sumgon said: “On the level of Buddhahood there is no division between the two truths.” All buddhas are the same. And it is the same regarding gurus: only their outer bodies are separate. Their inner mind – a mind of only wishing to benefit others, a mind of bodhicitta – is the same. The Seven Chapters Supplication to Guru Rinpoche, which is widely-known, speaks about these (pure) sights, sounds, and thoughts:
“Outer and inner, the universe and all beings – all things – whilst seeing them, they appear, remain without grasping at a self. This freedom from a subject-object duality is the very form of the deity, luminous and empty. I supplicate to this guru – the self-liberation of desire!”
Do this toward all that you hear: all sounds, grasped as sweet or harsh, whilst hearing them, remain empty without after-thought. This empty sound, with no beginning and no end, is the speech of the victorious ones. I supplicate to this empty sound, the speech of all the buddhas! Do this toward all stirs in the mind: whatever thoughts and afflictive emotions of the five poisons arse, do not invite them, do not chase after them, do not let mind fabricate and contrive: simply allowing them to settle in the state of their own arising, is liberation into the dharmakaya. I supplicate to this guru – the natural liberation of intrinsic awareness!
The Four Applications of Mindfulness, as taught in the Sutra Path, have a great connection to this as well. The (first) application is “Do not grasp at your body,” (Which is the application of mindfulness of the body. Then) “Do not conceptualize what you see. Do not grasp at the sounds you hear,” which is the application of mindfulness of feelings. (Then it says,) “In your mind, do not follow your thoughts,” which is the application of mindfulness of the mind.
Then there is the application of mindfulness of phenomena, (which is the mindfulness that) all phenomena of samsara and nirvana (are created) by thoughts. Confusion concerning (the concepts of) samsara and nirvana occur due to (the discursive mind). When you rest evenly within these (four applications of mindfulness), “All objects that appear as outer are pure.” So do not think at all about outer appearing objects; then, when you look at your mind, whatever appears will appear like a reflection in a mirror. This is the mirror-like wisdom.
(Then it says in the Seven Chapters):
“May the inner grasping mind be liberated.”
Whatever appears in a mirror will not stain or harm the mirror. For example, as long as a yogin doesn’t grasp (at sound(, merely hearing something does not harm him. If he sees people and does not grasp at them, there is no harm. And what is the method for non-grasping? Look at your mind: Whatever appears to your mind, appears like in a mirror. And as you keep looking at the clear and empty mind directly, (appearances) will naturally appear as if lacking any inherent existence within the primordial vajra expanse. Therefore, since (appearances) do not inherently exist, holding them to be truly existing is confusion. So having understood cause and effect, reflect again and again upon the impermanence of all compounded things. Do not knowingly hold on to the true existence of something that doesn’t actually exist. The moment you think of something, remember: “This does not inherently exist. This is just like an illusion. Though I can see it now, the next moment it is gone.” When you understand the illusory nature of things, you will recognize your own luminosity in the bardo; then the mind will abide in it natural state, like space. So you will recognize luminosity in the bardo if you do not grasp at any outer forms or sounds and instead you continue to look within, at your mind the mind that is clear and empty like space.
As I mentioned before, the scriptures and reasoning refer to this as view of the Middle way. When you meditate, there is nothing really to meditate upon. What is the view of the Middle way? When you look at the nature of your mind, what is your mind? There is only one single awareness that knows the nature of mind. If you always remain within this single awareness, it becomes like space. This is what It means to be present in the actual nature of mind: It is to remain mindfully present in the true and pure nature of your mind. This is what we call “meditation.” It doesn’t mean to assume an outer (composure of) meditation all the time, but rather to always remain within the true face of pure natural state of mind. Then, naturally, you will not freeze, and the ice will melt. Thus, it says: “I supplicate to this guru the natural liberation of intrinsic awareness!” (In the Seven Chapters), it then says: “By the self-recognition of luminosity in the bardo, may the compassion of all the sugatas bless me with self-liberation.”
Everyone first needs to liberate themselves; only once you have liberated yourself can you liberate others. Liberation means to become liberated from dualistic grasping, or the thought that self and other exist. This Is false, since there is no self and other in the mind. Only bodies is there a duality: It is like one tree with many branches, which are like the phenomena of samsara. Think in this way. So “the self-recognition of luminosity” (refers to pure) sights, sounds and thoughts. All appearances are the deity, all sound is mantra. Empty appearances are the deity, empty sounds are mantra, and empty awareness is the vajra of the mind. When outer sounds and forms become empty, awareness becomes empty: empty awareness, the vajra of mind. Awareness (rik) means to clearly know your own mind. And clear awareness is what knows (itself). Within this nature, self and other, samsara and nirvana – none of it truly exists; it is all empty. (This is referred to as) “the naked primordial wisdom of empty awareness.”
Many billions of buddhas are one and the same within primordial awareness. Thus, it is said that “Within the expanse of primordial awareness, all the buddhas are one.” This is the vajra mind: empty awareness. “Within the expanse of primordial awareness, all the buddhas are one” – this is the meaning of primordial awareness. Je Milarepa said, “I do not see consciousness. I see primordial awareness.” Once he understood consciousness, (he said) , “I do not see sentient beings. I see buddhas.” How did Milarepa see sentient beings as buddhas? There is no one who doesn’t have a consciousness, and since one has consciousness, when one has understood the essence of consciousness, this is Buddha. This is the one that creates all happiness and suffering, He is the one who can throw it all away.
This is important, Dharma friends. Next, meditate for however much time you have, even if it is only for five minutes or ten minutes. There is no separate retreat of body and speech; (you can practice) at any time, day and night. At night, medicate – even if you only sit up and meditate for one minute. This is the vajra of mind: empty awareness. After the mantra recitation, meditate in this way. Meditate on the indivisibility of the guru’s mind and your own. As Lord Jigten Sumgon said, “I, a yogin, realized that the guru, my mind, and Buddha are identical. Thus, I have no need for fabricated devotion.” So please meditate in this way, Dharma friends. Many people want to come here, but they cannot due to the current measure the country has put in place for the well-being of the people. And actually, this is better. It is the body that comes to this place, but it is not good to consider the body as most important. You must consider the mind as the most important, because it is with out minds we see forms and we hear sounds.
The mind is actually just like electric energy. Even though there are a hundred phones, they are powered by the same electric energy; likewise , if in your mind you think of one another with love and compassion, you have established a connection with each other. This is love and trust, and the essence of faith is love and trust. If you have them, there is no distance. Then we will never separate – not in this life, the next life, or in the bardo. There is nowhere to go where there is no space: this is how it is. Thus, “Bless me that I may never be separate from the guru!” When you realize the nature of mind, you can separate (from the guru), even if you want to. In the Yamantaka practice it says: “I prostrate from within a state that is without meeting and parting – the ultimate prostration. The natural expression of primordial awareness is my offering.”
Those of you who practice Yamantaka, remember the meaning of these words clearly and engage in practice. Actually, now is the best opportunity for practice, and it is also a way for us to cultivate compassion for sentient beings. Many people in this world are losing their wealth and sentient beings experience various kinds of suffering now. Think about the suffering in the world and give rise to compassion. Now is when we have to cultivate compassion. Through taking your own suffering as an example, really think about beings’ suffering; think that this kind of suffering is experienced all over the world. Don’t just think about your own suffering.
Through the holy Dharma we can transform all faults into positive qualities, And now, temporarily, We can transform the epidemic disease into a positive quality by thinking, “This is an incredible opportunity to practice, an incredible opportunity to cultivate compassion.” School students have an opportunity to study and acquire more learning, and you have an opportunity to stay at home as well. If you think of this as an excellent opportunity, your mind will become happy. And when the inner mind becomes happy, outer illnesses will be healed. In this way, everyone engage in the practice of the Vajra Guru mantra retreat. You should think that our minds are together, as the mind is non-dual.
(Thus,) “I prostrate from within a state that is without meeting and parting – the ultimate prostration.” If you know that we are without meeting and parting, (you know that) the guru and your own mind are one.
Also, you should buy many prayer wheels. The virtues of body, speech and mind are complete within you while you are spinning a prayer wheel. It is a continuous offering to buddhas, a continuous attainment of siddhis for yourself , and a continuous purification of sentient beings’ obscurations. These are the three continuations.
Guru Rinpoche said: “This samadhi is profound. In this world, it is not(something that) has originated, it is not (something that( originates (now), and it is not (something that) will originate (in some future).
Further, the benefits of visualizing the mantra wheel also arise from spinning a prayer wheel. It combines the virtues of body, speech and mind into one, and it is easy to do but very meaningful. Thus, there is nothing more important than spinning a prayer wheel. This is my heart advice. The liberation-by-seeing (mantra) is also a great protection – it is a supreme protection.
Many Tashi Delek! Also, use the cream from Gyanagma prayer wheel , and please eat the Mani Blessing pills
(Credits to a Dharma brother SM for his transcription.)