Here is the full, unedited audio recording of the teaching uploaded on Youtube, straight from the Buddha’s mouth! Watch the video here http://www.youtube.com/watch?v=1GodFWZEUn4

Alternatively, read the full transcript below.

When we see people have problems, when we see people suffering and having difficulties, we ourselves do not have a lot of ability to help and to assist. We ourselves do not have much wisdom, we don’t have any power, we don’t have any effect, we’re not doctors, we’re not psychologists, we’re not healers. Right now we’re not.

So it’s very hard when we see other people suffer from sickness, suffer from obstacles, suffer from pain or suffer from losing something, or suffer from a loss, a death of a pet or a family. We suffer a lot and they suffer a lot. But you see, this suffering is an energy. This suffering is an energy that can be lust, that can be hate, that can be anger, that can be giving, that can be helping. It’s just an energy and how we direct it is up to us.

So when we see someone that we love and we care about, or other people – a centre member, our friend or anyone – and they need help, our heart goes out to them. Our heart going out to them and our energy put into sorry for them can be directed better. It can be directed in a form of a puja.

What is a puja? I’m not giving you the literal translation. A puja is an expression of your compassion for another person, another being. A puja is an expression, an action, a direct initiative to do something for someone who has an obstacle, who has a problem, who has a difficulty, who has some kind of pain or sickness or fear.

And so, to watch these people have fear and pain and suffering and difficulties, and we don’t do something about it doesn’t make us a better person, doesn’t help our spiritual practice, doesn’t make our minds become enlightened or open up. To do something for them is very, very correct way of opening our minds up – practising emotional generosity, expressing compassion, expressing care.

Why? Because the pujas that you guys are practising are not made up. They’re not ineffective and they’re based on an enlightened Being; in today’s case, Medicine Buddha and last time, you practised Tara. These days, Tara and Medicine Buddha really have a lot of effect, they really have a lot of blessings, they really have a lot and a lot of power to help.

So what happens is that we who do the pujas become a gateway, become a connection to help that person. So instead of just looking at someone and saying, “Oh, poor thing, poor thing; Oh poor this, poor that”, if the child is suffering from whatever reasons and they can’t do well in their studies, they’re going to fail and they can’t move on in their studies, if we do a Manjushri puja for them, it is an expression of our concern and our care; and it has energy and it will bless that person.

If that person is very sick – same thing, we do a Medicine Buddha puja and we can expedite or quicken their healing. So a puja is an expression of our care, our initiative and our sincere concern for another being.

So when people ask you what is a puja, you say not the literal translation (because the literal translation is “to clear obstacles”). But the human definition, the human meaning of puja from my point of view is an expression of your compassion; an expression of your care.

So when you do puja in that way, it is very effective. Why? Any action that is preceded by or motivated by compassion or Bodhicitta has much more effect. Any action we do that is motivated by any form, any level, any amount of Bodhicitta or compassion has more power. Why is that? Two reasons:

1. When it is motivated by Bodhicitta or compassion, you are tapping into your real mind, your Buddha nature. When you tap into your Buddha nature, you push yourself to become a Buddha – very effective for yourselves.
2. A second reason is when you’re motivated by compassion and care, that is the main ingredient for Dharma practice. So for Dharma practice to have effect, our mind must be free of selfishness. Selfishness and Dharma does not match; selfishness and Dharma protector practice doesn’t match; selfishness and Medicine Buddha doesn’t match; selfishness and Manjushri doesn’t match. Selfishness and Dharma practice doesn’t match.

Why selfishness and Dharma practice cannot mix

Hence if we do selfishness with Dharma practice, even after 10, 20 years, there’s not much result. Why not much result? Because our mind is still selfish. So selfishness here is not good or bad. It is a ingredient that must be removed from the soup, until the soup tastes good.

Therefore, if you do Dharma work with selfishness, it’s harmful for yourself! It’s not effective for others. Why is it harmful for yourself? Because even though you’re practising something so good from great Lamas, after so many years, you have no results, very little result – it’s harmful because you waste your time. You receive something so great, but you cannot…

Like a hungry ghost who, even if you give them very good food, their mouth is the size of a pin. They cannot fit it in, even if you give them such nice food. It cannot fit. Even a little bit, they have to squeeze it in like that. That’s really a hungry ghost.

And when the hungry ghost takes the food and it goes down their long, thin, grey neck, when it comes to their stomach, it burns like gastric. It burns and burns and burns – in fact, the food creates pain. Why? They have the karma to experience that.

So therefore, if you do Dharma work, Dharma practice, Dharma meditation, Dharma anything with selfish motivation or innate selfishness, the effect is very little. Why is it very little? Because Dharma and selfishness is the opposite.

If you have oil and you put a wick on top and you want to light it, but you keep putting water, it will burn out. Even if you have oil, it will burn out. Even if there is oil in the lamp, if you put water, the water mixes with the wick and the fire has to go out even if there is still oil.

So oil is like Dharma – it can light up a room. You can open up the oil, you put a wick on top, floating (like in Chinese temples), and you light it; it lights up and you can see things in a dark room. But if you keep putting water, the light goes out, even if there is oil.

So water is like selfish motivation in this case; oil is like Dharma. Hence, if you have oil and you can light and you can see, why do you need to move around in the dark like this? Why you keep putting water?

Similarly, if you do Dharma work, people think, “How come I do my sadhanas for so many years, I do my mantras for so many years and I do Tsok, and I don’t have any power and in fact, my mind becomes more lazy and worse?” Because you haven’t removed the main ingredient – selfishness.

If selfishness never gets removed, how many years do you have left to your life? How many years? Aren’t you afraid of your death? Aren’t you afraid to be alone and close your eyes and no one can help you? Aren’t you afraid of what you’re going to see after death?

If you are selfish and you cover your actions, it means you’re afraid people know you’re selfish. But you know what? People knowing you’re selfish is quite scary but what’s even more scary is when you die and your selfishness comes back to you. That’s very scary.

So hence, if you’re selfish, your Dharma work cannot get results. So two options: (1) get rid of Dharma work and be selfish or (2) get rid of selfishness and do Dharma work. Of course, it has to be number 2. Very simple. The more selfish we are, the more ineffective our practice is. The more water we put into the oil, the less we can light.

So therefore, instead of thinking of how to get how to get rid of selfishness, instead of blaming, instead of hiding, instead of avoiding, we should just stop the selfishness. You see, if you just stop the selfishness, you win.

Why? You don’t have to put energy to hiding, to avoiding, to defending, to protecting your ego. You don’t have to. Why? Put the energy towards cutting your selfishness out, not toward covering selfishness! Both ways is energy; both ways, you have to use your petrol.

So therefore, it’s time for us to wake up and do something now. Now! Why? What are we waiting for? What result are we waiting for? What time, what year are we waiting for? How many years do we need to wait? How many years? When we started Dharma 10 years ago, 20 years ago we said we’re going to do Dharma.

And then we start and we go, “Oh, it’s difficult, I’ll do it next year. Oh, now I have work, I’ll do it 2 years from now. Oh, when I’m 30 or 40, I’ll do it.” And then we keep making time to delay the real, actual Dharma practice. And what happens? When we look back, 10 years, 15 years, 20 years are gone.

And a lot of these people who ran away from Dharma, they run away from themselves because they’ve been running and running and running, so when they face the real Dharma, they run again. Why do they have to run? Because they never create the causes to face themselves. Never. How do you know that? Where there’s smoke there’s fire.

So you use an example like this: because they’re not successful in any part of their life. Because they’re not successful in any part of their life, you know when they’re running away from Dharma, they’re running away from themselves. If they’re very successful in other parts of their life and they run away, okay… maybe there is something else involved.

So let’s say that Beng Kooi just works a normal job, she cannot get married, she doesn’t have many friends, people don’t like her and then she joins Dharma. After 5 or 6 years, she runs away. She says, “Oh, Rinpoche’s bad, the Dharma students are bad, the Ladrang’s bad, KH is bad, Yoke Fui is bad, this is bad, that is bad.” They run and tell other people that. Fine. Stupid people listen and say, “Oh, maybe it’s true huh…”

Smart people say, “Wait a minute… but you didn’t do much with your life. Your don’t have many things in your life.” So if you keep saying it’s bad maybe the problem is not Dharma; maybe the problem is you. Why is it you? Because why is it that you fail at everything? You can think that way. My point? This is not criticism for people who left.

This is for us to examine by logic about ourselves – how we run away.

Connecting with Je Tsongkhapa by thinking of him with faith, reciting his holy mantra, meditating on his omnipresence and practising his Guru Yoga blesses us with a deep sense of peace and clarity of mind we never thought possible. It is simple, complete and effective for today’s modern individual.

Invocation

GA-DEN HLA-JI NGON-JYI THUG-KA NEY
RAP-KAR SHO-SAR PUNG-DEE CHU-DZIN TSER
CHO-KYI GYEL-PO KUN-CHEN LOZANG DRAG
SEY-DANG CHE-PA NE-DIR SHEG SU SOL

From the heart of the Lord of the Gaden devas (Maitreya Buddha)
emerges a brilliant white cloud, like a great mass of fresh yoghurt.
Atop sits Tsongkhapa all knowing, King of Dharma;
we request your coming to this place along with your great disciples.

Requesting to Stay

DUN-JYI NAM-KHAR SING-TI PEE-DEE TENG
JE-TSUN LA-MA JYEH-PI DZUM-KAR CHYEN
DAG-LO DE-PE SO-NAM SHING-CHOG TU
TAN-PA JYEH-SHIR KAL-DJAR JUG-SU SOL

My Lord Guru is seated before me upon a lion-throne, lotus and moon cushion.
His body is white and he smiles blissfully.
Please remain many eons and serve as the great merit field for the growth of my mind’s faith,
and for the increase of Lord Buddha’s teachings.

Prostration and Praise

SHE-JYEH CHON-KUN JAL-WEY LO-DO THUG
KAL-ZANG NA-WEY JYIN-JUR LIK-SHEY SUNG
DRAG-PI PEL-JYI HLAM-MER DZEY-PI KU
THONG-THO DRAN PI DON DHAN LA-CHAG TSAL

His omniscient wisdom-mind encompasses all that is existent.
His voice is a profound teaching, which ornaments the ear of the fortunate pupil.
His body’s beautiful radiance evokes wondrous admiration.
To Lama Tsongkhapa whom merely viewing, hearing or contemplating earns one great merit, I make prostration.

Offering

YIH-WONG TCHO-YON NA-TSOG ME-TOG DANG
DRI-JEM DUG-PO NANG-SAL DRID-CHAB SOG
NGO-SHAM YIH TUL TCHO-TIN GYA-TSO DI
SO-NAM SHING-CHOG CHE-LA CHO-PA BUL

I present to you, great field of merit, Tsongkhapa,
beautiful offerings, water, a display of flowers, fragrant incense,
butter-lamps, perfumes and more both physical and mental offerings,
vast as the clouds and wide as the ocean.

Confession

DAG-GI TO-MEY DU-NEH SAG-PA YI
LU-NGAG YIH-KYI DIG-PA CHI-JYI DANG
CHEY-PA DOM-PA SUM-JI MI-TUN SHO
NYING-NEH JO-PA TRAH-PO SO-SOR SHAG

The unwholesome actions of body, speech and mind,
which I have accumulated over a measureless period,
especially actions contrary to the three vows (Vinaya, Bodhisattva, Vajrayana),
I regret extremely from the depths of my heart, and I reveal each and every such action.

Rejoice

NIK-MI DU-DIR MANG-THO DRUP-LA TSON
CHO-JYED PANG-PI DAL-JOR DON-YO SHYE
NGON-PO CHEY-KYI LAP-CHEN DZE-PA LA
DAG-CHAG SAM-PA TAG-PEH YI RANG NGO

We totally rejoice in your magnificent achievements, my Lord,
who received numerous teachings and performed the practices with utmost diligence,
who abandoned the eight worldly objectives
and made the most meaningful use of the eighteen opportune conditions during these degenerate times.

Request to Turn the Wheel of Dharma

JE-TSUN LA-MA DAM-PA CHEY-NAM KYI
CHO-KU KA-LA CHEN-TI TIN-TIK NEY
JI-TAR TSAM-PI DUL-SHIH DZIN-MA LA
ZAB-JI CHO-KYI CHAR-PA WHAP-TU SOL

All you holy Gurus, unerring in conduct,
may you precipitate a rain of realisation of Bodhicitta and Shunyata
from the clouds of all-knowing compassion which fills the Dharmakaya sky,
providing for the field of disciples precisely what is needed.

Requesting to Remain

NAM-DAG WO-SAL YING-LEY JING-PA YI
ZUNG-JUG KU-LA CHAR-NUB MI-NGA YANG
THA-MAL HNANG-NGOR ZUG-KU RAG-PA NYI
SEE-THEE BAR-DU MI-NUB TAN-PA SHUG

May the Vajra body of Tsongkhapa created from the purity of clear light,
free of the rising and setting of cyclic existence
but visible to the ordinary viewer only in its unsubtle, physical form,
stay on unchanging, without waning, until Samsara ends.

Dedication

DAG-SOG JIN-NYEH SAG-PA GE-WA DEE
TAN-DANG DRO-WA KUN-LA GANG-PHAN DANG
CHE-PA JE-TSUN LO-ZANG DRAG-PA YI
TAN-PI NYING-PO RING-DU SAL-SHEH SHOG

May this merit accumulated by myself and others,
beneficially serve all sentient beings and the Buddhadharma
and especially may the essential teachings of the unerring master Tsongkhapa,
become clear and enduring.

Migtsema (Mantra of Je Tsongkhapa)

This can be recited anytime, anywhere, as many times as possible.  It has the benefits of receiving the blessings of Avalokiteshvara, Manjushri and Vajrapani.

MIG-MEY TZE-WEY TER-CHEN CHENREZIG
DRI-MEY KHYEN-PI WANG-PO JAMPAL YANG
DU-PUNG MA-LU JOM-DZEY SANG-WEY DAG
GANG-CHEN KE-PEY TSUG-GYEN TSONGKAPA
LO-SANG TRAG-PEY SHAB-LA SOL-WA DEB

(Recite 21x or more, depending on time)

Je Tsongkhapa, crown jewel of the holy Masters of the land of snows,
You are Avalokiteshvara, great goldmine of Compassion untainted by ego’s delusion.
You are Manjushri, great Master of stainless wisdom.
You are Vajrapani, great subduer of all the gatherings of demons.
At your feet, famed Lobsang Drakpa,
I humbly bow and earnestly request that all sentient beings achieve Enlightenment.

(Recite 21x or more, depending on time)

Dissolving Je Rinpoche into Ourselves

PAL-DAN TSA-WEY LA-MA RINPOCHE
DAG-SOG CHI-WOR PE-ME DAN-JUG LA
KA-DRIN CHEN-PO GO-NEY JE-ZUNG TE
KU-SUNG THUG-KYI NGO-DRUP TSAL-DU SOL

Dear worthy root Guru, please ascend the lotus seat
atop the head of myself and the other beings,
and in your great kindness please remain with us.
Bestow upon us the blessings of your body, speech and mind.

PAL-DAN TSA-WEY LA-MA RINPOCHE
DAG-SOG NYING-KHAR PE-ME DAN-JUG LA
KA-DRIN CHEN-PO GO-NEY JE-ZUNG TE
CHO-DANG THUN-MONG NGO-DRUP TSAL-DU SOL

Precious, noble, root Guru, please occupy the lotus seat
within our hearts and in your great kindness remain with us.
Please grant us your blessings for our temporal success
and for the supreme attainment.

PAL-DAN TSA-WEY LA-MA RINPOCHE
DAG-SOG NYING-KHAR PE-ME DAN-JUG LA
KA-DRIN CHEN-PO GO-NEY JE-ZUNG TE
JANG-CHUB NYING-PO BAR-DU TAN-PAR SHUG

Beloved, noble, root Guru, please occupy the lotus seat
within our hearts and in your great kindness remain with us.
Please stay on until we achieve the great goal of Enlightenment.

Tara has strongly manifested her presence, blessings and speech many times over to us, from the highest practitioners to the humblest devotees. Due to its quick and efficacious results, her practice has become widespread and prevalent throughout North Asia, and continues to spread through the world. We are fortunate to have the opportunity to practice this efficient yidam without lower or higher tantric commitments.

Homage to Guru Arya-Tara!

(1)
Three Infallible Jewels of Refuge combined
In one, Divine Mother Whose nature is Compassion,
I bow to You from my heart! Till I’m enlightened,
Support me, I pray, with the hook of Your Compassion!

(2)
I call the Jewels as witness – from not just my mouth,
But the depth of my innermost heart and bones, I pray –
Think of me somewhat! Show me Your smiling face!
Loving One, grant me the nectar of Your Speech!

(3)
Others cheat us with their made-up teachings,
Selling Dharma for money that’s marked by impermanence,
Proclaiming ignorance knowledge, puffed up with pride
Through the eight worldly Dharmas, Gurus great and small.

(4)
Since I cannot trust such Friends of degenerate times,
The principal Guru of mine is You Yourself.
Inspire me, Mother of the nature of love!
Arouse Your great power of Compassion! Think of me!

(5)
Relied on as Refuge, none of them will deceive us;
But, seeing the ways of this degenerate age,
Most Buddhas sink down into the bliss of Nirvana;
Some, though compassionate, have weak karmic connection.

(6)
Since I have no other Yidam deity,
My principal Deity is You Yourself.
Grant me siddhis, Mother of loving nature!
Arouse Your great power of compassion! Think of me!

(7)
Most protectors don’t show their powers and skills –
Disgusted with their practitioners, they do not act.
Others, proud of worldly fame, may be
Good for a while, but cheat us in the end.

(8)
Since I cannot trust protectors such as these,
My principal Protector is You Yourself.
Fulfill the Activities, Mother of loving nature!
Arouse Your great power of Compassion! Think of me!

(9)
Common worldly riches, the meaning like the name,
Arouse defilements and bind one in Samsara.
What jewels, except the Aryas, though they grant wishes,
Can let me take even a sesame seed when I die?

(10)
Since I cannot trust illusory riches,
The principal wealth I have is You Yourself.
Grant my desires, O Mother of loving nature!
Arouse Your great power of compassion! Think of me!

(11)
Not fit to be trusted even for one day,
Their thoughts determinedly set on misbehaviour,
Just acting friendly, these friends of no virtue
Play the friend when they wish, the enemy when they don’t.

(12)
Since I cannot trust these friends of degenerate times,
The principal friend of mine is You Yourself.
Be close to me, O Mother of loving nature!
Arouse Your great power of compassion! Think of me!

(13)
In short, my Guru, my Deity and Protector,
My Refuge, dwelling, food, wealth, friends and all
Everything whatsoever I wish, You are;
So make me accomplish everything easily!

(14)
Let me stop also my present stubborn mind,
And rouse the Compassion that even on coming to give
A billion times for every being’s sake
My body and life tires not – inspire me thus!

(15)
The uprooter of Samsara’s maker, self-grasping,
The deep Middle Way, so hard to understand,
Avoiding all errors of the two extremes,
Pure Right View – Please inspire me to realise it!

(16)
Wishing, for sentient beings’ sake, to win Buddhahood,
Let me not think for a moment of my own pleasure,
But dedicating all virtues to beings and Doctrine,
Perfect my renounced Bodhi-mind – inspire me thus!

(17)
Rich in the Aryas’ Treasures, faith and the rest,
Let me become the best of Buddha-sons, able
To keep the smallest precept taught by the Conquerors,
Never contemptuous of it – inspire me thus!

(18)
In outward behaviour keeping the Hearer’s conduct,
Let me, in inward belief, revere the Profound
Vajrayana, and practice the Two-Stage Path,
So winning Enlightenment swiftly – inspire me thus!

(19)
Whether I’m happy or troubled, whether things
Go well or badly for me, whatever I do
You know about it, Venerable Tara, so
Think of me lovingly, my only mother!

(20)
Myself and all the beings with hopes of me
I offer to You, Venerable Tara!
Make us Your own, and to the highest Pure Land
Make us go quickly, with no births intervening!

(21)
My mothers, who do not follow the Conquerors’ teachings,
All mother sentient beings, whoever they are –
With Your hook of compassionate skilful means
Please transform their minds into Dharma!

(22)
Reciting this at morning, noon and night,
And bearing in mind Venerable Tara,
Let all sentient beings with hopes of me
Be born in whatever Pure Land they desire!

(23)
May every member of the Three Precious Jewels,
Especially the Venerable Mother, compassionate-natured,
Look after me till I reach the point of Enlightenment
Letting me conquer quickly the four Maras’ hosts!

May all sentient beings have happiness and the causes of happiness!,
May all sentient beings be free of suffering and the causes of suffering!,
May all sentient beings never be parted from happiness free of suffering!
May all sentient beings abide in equanimity, free from bias, attachment and aversion.

Generally, the bell with her shape and sound is a metaphor for wisdom’s clear, space-like nature with sounds (phenomena) coming from silence and returning there soon.

The vajra shows the method which is great compassion beyond personal preoccupations, which brings forth indestructible awareness-energy.

During ceremonies the vajra invokes deities and dakinis, the bell welcomes them with heavenly music. Picking up vajra and bell one thinks:

“Out of great compassion I will liberate all beings from suffering by the power of the wisdom of Emptiness.”

Dakinis are attracted to these beautiful instruments, and many people keep them in a nice place with respect as a symbol of their aspiration to deepen their practice more and more.