I can't see all of you, but I can see some of you. I think all of you can hear me. Can you? Tonight's subject is a little bit too big for me. Poor contrast. My goodness, this is really an enormous subject. I tried to make it simple as possible for myself. Maybe you know already, but somehow I feel it is important for me to explain to you the definition of Tantra to begin with.

[01:38]

When Buddha, Shakyamuni, gave his teachings. He did not write anything. I am sure he did not make notes. I don't think there was anybody taping. But All the teachings that were given by him recorded by his disciples into their head. So that was one of the traditional ways, I guess, but which made the teaching of Buddha available for all of us. His disciples later wrote down everything that they had received from Buddha.

[02:53]

Buddha had been giving the teachings all through his life after the enlightenment. The teachings that Buddha had given varied according to the individuals who received those teachings. Therefore, the people who came to hear Buddha, to receive teachings from Buddha, did not came in an order all kind of people came in all kind of time and situation. Therefore, the teaching of Buddha not necessarily was given in order.

[03:58]

Buddha taught as a reflection to those who came to hear. But, When the disciples wrote down his teaching, they have to put it in order. Otherwise, it would be confusing. Therefore, when the disciples put the teachings of Buddha in order, they made it into particular sort of categories of teaching. Vinaya. Abhidharma, Sutra, and Tantra. These are the four particular categories of teaching. In these four categories, the disciples of Buddha wrote it down.

[05:01]

When it comes to Tantra, There was a esoteric aspect involved. Does that bother you? Not me, there. We have to imagine it is not there. There's no one but us. When I say esoteric aspect, some of the teachings of the Buddha, which are kamphra, are not necessarily given to flesh and blood and born human beings. Therefore, when those kind of teachings continued, was slightly different from the other teachings that were given to the human beings like us.

[06:13]

So that part is something that we have to be aware of because everything is not just written by his disciples on a paper with ink, you see. There's other aspect as well. But anyway, to make it simple, try to look at those things which were written by his disciples, by the human beings like us. The Vinaya. Abhidhamma, sutra, and tantra. Vinaya, the entire teaching, the Vinaya, each of this means lots of volumes. Each of this doesn't mean one chapter. Each of this means lots of volumes of teaching. As you know, the Tibetan Buddhism, the Vinaya, Abhidharma, Sutra and Tantra makes exactly 100 volumes.

[07:24]

100 huge volumes. I think out of these, one Sutra was translated, I think. And this Sutra was originally one volume. But when it was translated into English, I think it became four volumes. This is about 1,000 Buddha. Description of 1,000 Buddha. That's one organ. It became four organs, I think. So this is a massive amount of teaching. Now, every teaching which is categorized as every night, that is about discipline. the basic fundamental aspect of disciplines are taught by Buddha and that particular teaching is Vinaya.

[08:28]

Now there is an intellectual aspect You might call it philosophical or scientific aspect of teaching that is given by Buddha, which is Abhidhamma. And then the sutra. Sutras are all aspects. Sutras mainly involves with attitudes, philosophy, and also how to practice good attitude, compassion, all of that. And also a very advanced aspect of philosophy, such as prajnaparamita.

[09:36]

the emptiness aspect of philosophy. This entire subject is . Then tantra. The tantra is beyond of the conventional, beyond of the conventional, let's say, a fundamental principle, a more subtle but advanced principle. And its interrelated philosophy and practice, application, This entire subject is taught in a most total and also simple and also complicated way.

[10:54]

And this is Tantra. When you look at The entire teaching of Buddha, from this point of view, as the disciples of Buddha wrote down and put it together into categories, then it shows that there is a definite process that a person goes through which starts from most basic fundamental and gradually you become more advanced and at one point you go beyond of conventional fundamental sort of boundary.

[12:01]

You go beyond of that. You have to go beyond of that. And so it shows sort of step by step process. And that's how one can look at the entire teachings of Buddha as put into writing by his disciples, Buddha's disciples. So now you know where the Tantra belongs. And the most important thing about Tantra that a Tantra practitioner or Tantra learners should know is In Tantra, look at everything equal.

[13:11]

Tantric view looks at everything equal. Doesn't look at good thing as something put up there and doesn't look at bad thing as something to bury underground. Look at everything equal as far as the reality is concerned. Good is also reality, bad is also reality. So-so is also reality. Well, now, when you do that, I mean, that is the only way to deal with everything effectively. So, now, every single little thing, plays an equal role. Every single little thing that we do, we say, we think, plays an important role. Every single little thing, the positive or negative, somehow have to result something.

[14:21]

And now through the tantric practice, through the tantric practice, according to the different levels of tantra, through the tantric practice, then you are able to involve the particulars of life in a particular way, which will result as valid benefit. And that benefit should be closer to the subtle flow. It is all right to say closer to the realization, enlightenment as possible, closer to that as possible. So it doesn't mean the sutras, the dhanayas, abhidhammas don't have that.

[15:26]

But in tantra, specifically emphasizes it. And specifically the entire tantra teaching based on it. That is the definition of tantra. How the tantra teachings are continued. just as Sutra Abhidharma Vinaya. Generally speaking, it was continued from Buddha to his disciple, from that disciple to another disciple. Far as that is concerned, the continuation of all teaching is same. But what kind of disciple? Now there is some kind of differences, are there?

[16:30]

The Vinaya talked to Vinaya disciple and Tantra talked to Tantra disciple. The Abhidhamma talked to Abhidhamma disciple and sutras were talked to sutra disciple. Now, who are the Tantra disciples? Who are the Tantra disciples? Now, the Tantra disciples of Buddha are very special people, very special beings, you might call it. That means, Tantra disciple of nowadays and Tantra disciple of Buddha, there is some difference. Well, I can understand it.

[17:33]

I am also a tantra disciple. So I can understand it. Not a Buddha of nowadays. I am a tantra disciple of nowadays, so I understand. Nowadays, tantra disciple. There is reason which makes it slightly different from the Tantra disciple of Buddha. Nowadays, Tantra is already there as a tradition. So you can just happen to be involved with that tradition. Of course there is a reason and karmic connection and all of that. That part is still before, but specifically it is already there exists as a religion, as a teaching, as an organization, as a center, as a kind of culture and tradition from particular place.

[18:51]

Therefore, just by involving with it, you become hunter-disciple. And there's another aspect, which is we just go around with open heart. Maybe not. Open mind, close heart. Thank you. This sounds terrible, yeah? What about open heart, close mind? Well, something like that we go around. And since we go around looking for something that we somehow were longing to encounter for a long time. And then we hear about tantra.

[19:54]

We hear about the, how do you say, wonderful aspect of tantra, the simplicity sometimes. Sometimes the complex, you know. Individuals, some individuals, they somehow get inspired by complex. Some individuals, they get inspired by simplicity. And not only individuals, you know, individuals in individual times. Sometimes you get inspired by complex, sometimes you get inspired by simplicity, who knows what. But because of a particular reason, okay, we get inspired and we get touched. Therefore, we go and listen to a Tantric lecture. Isn't that fantastic? Well, Listen to a tantric lecture or go to a bookstore and look through all the books that are there, you know, and look into history and say, oh, that's not for me.

[21:10]

Look into science and you say, that's not for me. Look into spiritualism. You know, that puzzles you. It really catches you right there. And then you go closer to it and look through each book and you find culture. And you say, that's for me today. LAUGHTER Anyways, many of us encounter with tantra that way. So we are slightly different. During the time of Buddha, a disciple comes to Buddha and learns from Buddha. And without any idea of tantra or what, Anything. Just learn from Buddha. Inspired by Buddha. Just Buddha. Therefore, that Buddha teaches whatever is the right thing to that person.

[22:18]

Sometimes it happens to be Vinaya. Sometimes it happens to be Sundara. Sometimes it happens to be Tantra. Or, in certain places, tantric lineages, Buddha manifest thousands of miles away. Not just somebody go and listen, go and see Buddha and get closer and closer and closer and at last in front of Buddha, you know? And they will listen to the voice of the Buddha. Instead of that, Buddha manifest to that person, thousands of miles away. And Buddha manifest as a mandala, the universe, I mean atmosphere, manifest as a mandala, the surrounding, and Buddha manifest as a deity, the dida. And then the particular empowerment was given.

[23:24]

And the particular teaching was part of the following, et cetera, et cetera. So that also is a usual aspect of many others. So that one and we are slightly different. Slightly different. I don't mean we are worse than them. I don't mean that, but just different. Because Tantra happen to exist already, and Tantra happen to belong for one country. I mean, you know, all Tibetan Buddhism is Tantra. No, no. A Tibetan kid by birth is a Tantric follower. You see? So that way, there is slight difference. Now, when you look into the entire tantra teaching, when you look at the entire tantra teaching, far as simplicity is concerned, there's nothing more simple than tantra.

[24:51]

But at the same time, The complex, you know, far as the complex is concerned, there's nothing which is more complicated than tantra. I think you understand what I mean. Therefore, therefore, again, the entire tantra, it is important for a person who'd like to learn tantra, especially in one lecture. Is this a lecture? What is it? I think it is a lecture. In one session or one lecture, we definitely need an effective trick, no? effective kind of technique, and that technique actually is traditionally four levels of tantra.

[26:06]

Four levels of tantra. Kriya, I better say it in Tibetan, because my Sanskrit is not so good. So, sha-ju, chu-ju, nan-jo-ju, nan-jo-ga-mi-ju, these are the four. Chaju is Kriya. Kriya. Chuju is, I think, Upaya. I think in Sanskrit they say Kriya Yoga, Upaya Yoga, or Upad Yoga. I'm not sure. I'm terrible at Sanskrit. Isn't that terrible? I can't help it. Then I think Namjubju is called Yoga Tantra. I'm quite certain about that. Yoga Tantra.

[27:08]

Namjub Lanam Vipa, I don't know exactly, but something like... Actually, here is several individuals, you know, who went to some of the universities. Why? Well, I think they're being very, how do you say? No, not modest. Tricking. Well, anyway, Nājū lāna mepa means the highest of all pampas.

[28:10]

Nājū lāna mepa is the highest of all pampas. So we failed to get the right word. Never mind, we got the right meaning. Now, Nanjo Lanamepa, okay. Now, the details of Nanjo Lanamepa. Nanjo Lanamepa have three details in itself. Then, some of the things that they try to hint me is right. Paju, Maju, Nimeju. Paju is, I think, in Sanskrit, please correct me if I'm wrong, okay? In Sanskrit, Paju is Mahayoga, I think. Maju is Anuyoga. And Nimeju is Satyoga, right? So, Paju, Maju, Nimeju, these three are the three different levels, different particulars in Nanjuranameva itself.

[29:24]

the three details of nanjo, lanjo, nepo within itself. So sometimes there is a way to describe the tantra by six. They say, cha-ju, chu-ju, nanjo-ju, pa-ju, ma-ju, ime-ju. Sometimes it is explained like that, because one thing is explained as one, two, three, four, five, six. But when it is explained as four, then there is a valid reason for it. Because it's actually four different levels. Three aspects of the last level. You know, three aspects of the last. The is explained into three aspects, paju, maju, nimeju.

[30:29]

And especially, the kaju lineage explains as for whatever the paju, maju, nimeju is into the natural language. most of the time. But I can't draw and nobody can draw a conclusion on Vajrayana. You know, any aspect of Vajrayana teaching, you can't draw a conclusion. That is how complicated it can be. You know? That's the way it is. You can't draw a conclusion. And you can draw a conclusion on everything. You know? At the same time. That is... We are Buddha by nature. Right now we are Buddha. Can you believe that? Now we are Buddha. So it can be simple as that. But to draw a conclusion, I am not Buddha yet.

[31:36]

Maybe if I work hard after a thousand lifetime, I might be Buddha. Maybe that's a bit too ambitious. But possible. So it is difficult in a Vajrayana, let's say, connotations to draw an ultimate conclusion on anything. Because what I can understand that is absolutely according to where I am. What I can say is absolutely according to what I understand. Since I am not Buddha, I have more to understand.

[32:40]

Therefore, if I draw the ultimate conclusion on what I understand. That I am saying this is Buddha. You know, this son of my mother is not Buddha. So that way it goes. Quite simple. Straight simple. When you try to understand the four levels of tantra simply. While it is very important for all of us to know that why, we wanted to know about this is because we wanted to somehow be clear what four tantras are all about, I guess.

[33:50]

Beyond that, we can't really expect to do something with it right now without getting many pieces of puzzle together. That is definitely the kind of attitude we should have. for this kind of talk, talking and listening. The Kriya, or the Chaju, it is said, Chaju, Chaju is the first step of the old temple. There, the There, as far as physical discipline is concerned, observe a particular kind of diet, be vegetarian, et cetera, is very, very important in Chatham.

[34:57]

And cleanness is very, very important. All aspect of fundamental pureness is very important as part of this practice. It is almost correct to say, almost all the Chajju sadhanas, they don't involve with, well, there is two level actually in Chajju, and first level of Chajju almost doesn't involve with self-digitalization. It is something like the deities are up there, you know, something that you can't reach up there, and the practitioner is down here,

[36:01]

There is this sense of the deity is the superior and you are something which longs for the power and blessing of the deity. There is a lot of gap between the practitioner and the deity. And to be able to get the blessing, you have to be clean mentally, physically, et cetera, et cetera. That is the general rough, let's say, particulars of the Kriya or the Chajju Tantra. Now, In certain Chajju practice, when I say the Chajju have two aspects.

[37:06]

In the other one, which is called Chajju Cheprti, something like exclusive, specific, special, which is the first step and second step, the second step Chajju. In that, that it involves some self-visualization. But even you have self-visualization still up and down. You know, the front visualization is up there. Your self-visualization is down here. That's where the practice involves. Now, when it comes to juju, the second tantra, the juju, Then that changes. That changes, therefore, is more like an American way.

[38:09]

The deity and yourself equal. Democracy, it's the expression that is used there is like a brotherhood. You know, like brothers and sisters. The yidam and the yosef in Senda. It is like brothers and sisters. The reason is quite simple. We are sentient beings down here. Buddha, enlightened up there. What makes us down here and Buddha up there? It's just a simple matter. You know, just a simple thing. Buddha, he became who he ultimately is.

[39:14]

So he's up there. I am not yet who ultimately I am. So I'm down here. My ultimate potential is still kind of tied and gagged. Therefore, I'm not able to speak what I'm supposed to be able to speak. I'm not able to do what I'm supposed to be able to do. Therefore, I'm a sentient being. And Buddha is already liberated. Therefore, he's already enlightened. Now, somebody replace Buddha. So, that is Buddha. That is the only difference between us and Buddha.

[40:23]

Ultimately, each of us are nothing less than Buddha. Ultimately. But relatively, each of us are very different from Buddha. Therefore, in Kriya or the Chajju, as a beginner, as a beginning stage, then the yidam is up there. The practitioner is down here. But juju, then as a second level, second stage, higher stage, higher aspect of panza, then the practitioner and yidam equal. In juju, The importance of particular things that you should eat and you shouldn't eat, particular things that you should do and you shouldn't do, as far as the physical aspect is concerned, still there is something about it.

[41:35]

And the same as cha ju, the kriya, the ju ju also have different levels. So the beginning, the first levels are more concerned with all of that, and the last levels are less concerned about all of that, all of the physical aspects of restrictions, et cetera. Now, when you learn about nanju-ju, Now in Nanju-ju, the particular, the definition of Nanju-ju is concerned. There is four things that is involved with this, which makes Nanju-ju something specific. Nanju-ju slightly one more step from Juju.

[42:39]

These four things are, entitled as . somehow represents you go, I think it's all right to say beyond, okay. You go beyond the fundamental, realism, such as fear and greed. The other side of that is something like good and bad. Good and bad. Therefore, in Nanjuju, in Nanjuju, the importance of absorbing something out there physically, because that particular food is impure, something like garlic or something.

[44:02]

I don't know, you know, the garlic is one of them, quite certainly. And what is the other stuff? Fish is other stuff, I think. Or pork. There's so many of them. Anyway, this kind of food and also particular activity, you somehow can sense what I try to say. Not involving in those things. Far as the good and bad is concerned, in nan ju ju there is less emphasis on all of them. Far as good and bad is concerned. But there's other factors, you know. If it develops your anger, then somehow no matter what kind of practice you involve, but anger always becomes an obstacle one way or another, then you will try to avoid it.

[45:17]

It doesn't mean a non-jiggy practitioner should somehow carelessly involve in everything. It doesn't mean that. But the emphasis on the restrictions are much lesser than the . That is the definition of . Simply speak, there's much more. There's much more, and each of these, we are talking about many volumes, each of these. So it can be much more, but simply speaking, this somehow indicates the subtle. Now, when you look into all of these three, and the last one, the Nam-jur-la-na-me-pa, Nam-jur-la-na-me-pa, by this word, by this title, describes it directly, obviously, this is something different, or something superior.

[46:29]

to all the three previous ones. Because it says so. Nal-jur means yoga. La-na-me-pa means nothing above it. You know? Nothing above it. La-na-me-pa-ju. It doesn't say highest, but la-na-me-pa means the highest. You know, nothing above it, that means you're the highest. So, the yoga, yoga means the practice, way of involving the yoga, which doesn't have anything above it, the highest of tantra. means effort, but a serious effort.

[47:30]

Something almost like hardship. You have to work hard. Kathup. Kathup is more than just an effort. It involves sacrifice. You have to sacrifice a lot of things. And you have to work hard. the kato. Rikche means, rik means like recognize, realize, understand, see. That is rik, you know, you see it, you understand it, you recognize it. Rikche means which does it. So the whole sentence says, through external hard work. That hard work and effort makes you see the inner truth, the essence, the realization.

[48:47]

So that is the That is the word which describes, one word which describes all cha-ju, chu-ju, na-ju-ju, all three. But this word does not include na-ju-la-na-ne-pa. So you can say ka-tu-gri-chi-chi-ti-pa and na-ju-la-na-ne-pa. Now, This nangyul rana nepa, of course it also has another term, I can tell you later. The nangyul rana nepa itself has three particular levels in it. Pajip, majip, nimegip. This is very simple when we talk about it roughly.

[49:51]

Pajuk means like a father. Pa, yes, father. And yap, the masculine husband. Paju. Maju is mother, the feminine. Maju. Niju means father. Meaning, roughly speaking, this means sort of inseparable, like unity, roughly speaking. But there is something a little bit more than that. The unity, the unity, the unity, It is not that there is paju and there is maju and these two are different and unified, no. Not that kind of unity. But there wasn't any difference to begin with. So that kind of unity.

[50:54]

So I don't know what kind of word would be that for that. But somehow, ni meju. The paju, maju, ni meju. Haji involves with the principle of method. Maji involves with the principle of wisdom. And Nimeji involves with the essence of both, the method and wisdom. Now, when you look into detail, The each, the Paju, Maju, Nimeju, each of them, the Paju, Paju of the Paju, Maju of the Paju, Nimeju of the Paju. You see, Paju to Paju, Paju to Maju, Paju to Nimeju. So you can go on and on and on.

[51:57]

This with all the other two. and it becomes almost endless. It can't be, you know, there's no conclusion, I say it, yeah? So, can't go on and on, and you will be busy just counting it, you know, for all life, and no time for practice. Well, I mean, so, the, when it comes to the nanjur pranamitipu, All of these particulars, it involves the particular mandala. Particular mandala, particular antra, particular, you know, definitely mandala means the both surrounding and the center. You know, mandala, translated into Tibetan, becomes still called mandala. And chill means the center, core means surrounding.

[53:03]

And that is the meaning of the mandala, the chill core. So each of us are mandala. My mind is my center, my body is my surrounding. My body is my center, my home is my surrounding. My home is center and my universe is my surrounding. And my planet is center and whole galaxy is my surrounding. You know, that's where it goes. So, mandala principle means that. So, each of these tantras have its own mandala. The surrounding and the center. Center and surrounding. Now, when you really look into it, some of the mandalas have hundreds of deity. So each deity are center and it have its own surrounding. But all of the deities are surrounding one deity in the middle.

[54:08]

So that is the center and all of them are surrounding. So it is absolutely complex. And then tantra. Tantra means the particular tantra. When you look at something like the Kala Chakra, or the Vajra, or the Samaya, each of the yidams, it can be the Vajra, the Kala directly, it can be the Samaya, and it's surrounding. It's surrounding. And it's tantra. Now, there is Guhyasamaya Tantra, there is Kalachakra Tantra, there is Kevajra Tantra. And each of those tantras have so many tantras. And each of them have so much particulars, like a network.

[55:09]

And then, of course, out of which lots of commentaries come about. So it becomes hundreds of sadhanas, hundreds of commentaries, and dozens of tantras for one particular yidat. And that's the way it is. Now, when we look at it like that, to where the word tantra goes, is those teachings about that particular mandala taught by Buddha. That is the definition of tantra. Anybody write something about it, then it is not tantra. Somebody might call it, but if you really find out it is not the words of the Buddha, then it is not a tantra. It is commentary. It is elaboration. It is summarized text or satana by such and such great master.

[56:14]

So, each of these, the Tajib, Majib, Nimejib, involves a tremendous amount of mandalas and tantras, But the whole thing involves with one thing that is . Now, . Now the first three have one word, which is . Now the last, the have another word for that is . The meaning of that is means like master, master. means method. means something like . Now, the meaning of that is Instead of hardship, you know, you struggle and you somehow force yourself through the difficult, let's say, journey to reach a kind of final destination.

[57:52]

Longer means you master because From the plenipotent view, there is nothing that you don't have. There's nothing to fear about. There's nothing that you should be, how do you say, desperate about. You are there all the time. And you have it all the time. You just have to master it. Sounds wonderful, isn't it? That suits me, don't you? I just have it all the time, so I just have to master it, and I will wait for tomorrow. I'm just going to master it. I'm going to decide. I mean, philosophically speaking, theoretically speaking, it is like that.

[58:55]

But when it comes to practice, that is different. When it comes to practice, we have it all the time, but we just can't decide, you know, just by saying, okay, I have it all the time, now I'm going to master it, this is it. You know, that wouldn't be it. Even if we have it all the time, we have to go through step by step. Steps can be faster, steps can be slower, And also we can step back. We also can step back. We should forget that. So, steps can be faster and slower, but must go through the step-by-step process. And the highest tantra, which is Nadya Lama Map, which describes very clearly as , And that is the practice, whatever practice involves there, whatever teaching, whatever method involves there, is just a method.

[60:10]

It is a method to master. Not to work through hardship and sacrifice and, you know, The sense of you stumbling, not that time. That is the previous word. Cut Richard's paper explains that very clear. So, these are the simplest, roughest, and most neurotic way to explain about four matkas. Okay? I don't have any other choice. So you have to forgive me. Wow. Now, I think this kind of knowledge, this kind of information is very valid, I think.

[61:22]

So, I'm very happy, even if it is a neurotic kind of expression, I'm very happy to be able to express it to you, and you all came here to somehow listen about it, and if you got something out of it, I'm more than happy. Because, because. We can't help anybody who come to us not to be Vajrayana. We can't help. You know, anybody who learn from any aspect of Tibetan Buddhism naturally becomes Vajrayana. They become Vajrayana followers, naturally. Even we teach them Linayana, they become Vajrayana.

[62:27]

Even we teach them Mahayana, they become Vajrayana. Now, when you become Vajrayana, one way or another, you involve the tantras. One way or another. You might involve seriously, sometimes, or already. Already you are involved, possible. Maybe even without you knowing you're involved, you're already involved. Therefore, since you're involved with tantra, if you know which is which, even roughly as I'm explaining this evening, This will be very valuable because when you know what is going on, then your confidence and your somehow, let's say, dedication, the trust,

[63:36]

becomes more personal, because you know about it. Otherwise, you might spend many years just wishing, but wondering, you know? Wishes, but then somehow wondering what's going on. What this supposed to be? What does it mean? What am I involved with? Therefore, I appreciate very much our Residence Lama asking me to talk about it. And I'm very happy that all of you came to listen about it. And I'm not ultimately disappointed by myself. Well, I think our communication tonight is not too bad. We got something from each other. And I don't think I explained anything totally upside down.

[64:37]

Tilted here, tilted there. All right. Well, if you have any questions, we have some time for that. It can be any kind of question, okay? If I don't know, I will say I don't know. I read it or... First somewhere about the Dzogchen. Dzogchen. And according to the book, it was explained as being outside of the four tantras. Would you classify it in nirvati or as outside of tantra or anuttara tantra?

[65:43]

Just curious as to... I will attend. I will just attend. You give me no choice. You gentlemen give me no choice. Well, I think it is alright for me to say Mahamudra, Mahahatma, the Chakchan and Dokchan. this aspect of teaching, you know, you say, I am teaching Mahamudra, I am teaching Mahatma. It might sound anything, but it is it is it is Let's say two-way traffic.

[66:48]

Okay? It is two-way traffic in a way. What way? It can be the most fundamental, most basic. Another way, it can be most advanced and the final. It is not one way. It is two-way. Mahamudra can teach from the simplest, most basic, to the highest. And maha-ati can teach from the most basic, simplest, to the highest. It is not right for any of us to say any teaching of Dzogchen or Chakchen is beyond of evil sutra. Forget about, you know, the many things, I mean, the basic Maha Ati, basic Mahamudra is the common sense.

[68:00]

It is the teachings of the parents, you know. And it can be advanced. It can be the final It can even be the result of the Manjurlana Medha. It can go beyond of Manjurlana Medha. It can be result of Manjurlana Medha practice. The definition of Manjurlana Medha is very clear. The method. The method of mastery. So it is a method. It can go beyond of that as a result. Therefore, it is more than a method. It is result. So one can say, you know, a maha-ati practitioner to say maha-ati, one aspect of maha-ati is beyond of the methods.

[69:04]

Therefore, it is beyond of the nanjulananda. One can say that. Mahamudra people also will say that. But it doesn't mean that's it. At the same time, you have to look at the other side of the traffic. It goes all the way down there. And it is not something which is outside. It is the whole thing. Mahamudra and Mahati is like a canvas. The whole teaching is like a painting on that canvas. The practice and the things that we should do, the things we shouldn't do, would they be compared to the vows that we take when we do a yin-yang?

[70:06]

Yes. Yes. Yes. Something like that. Yes. Yes. Well, if you don't have any question related with this subject, you don't have to worry, okay? Anything you like to ask, you can. Over there. This is maybe not exactly this particular subject. I'm sorry, this is maybe too elementary question. Don't worry. Don't worry. You used the word enlightenment. Enlightenment. Yes. Could you please tell a little bit more about it, if you don't mind? Okay. It is obvious that I can't talk about it 100% because I'm not enlightened yet. But I can somehow talk a little bit about it.

[71:10]

Enlightenment or the ultimate realization or Buddhahood, they all mean the same thing, far as Buddhism is concerned. But this is a word, anybody can use it. There's no copyright for the vocabulary. Therefore, it depends on who uses it and what they mean by it. But far as Buddhism is concerned, enlightenment, realization, ultimate realization, there's many level of realization. Ultimate realization, and Buddhahood, all the same. Now the meaning of that is, ultimately we all are Buddhas. Ultimately we are the purest, the best, each of us.

[72:15]

There is no ultimate evilness in the whole universe. The ultimate evilness doesn't exist in Buddhism. Evilness, negativity is all relative. ultimate is the pure. That is the definition of ultimate. Now, when even we are pure by nature, relatively, unfortunately, we are not that pure. No. We have lots of things, lots of things, everywhere. And it's When a person purifies or otherwise work out all the negativity, all the obscurations, all the defilements, when you work out all the negativity, then when you're totally done with all the negativity, your pure ultimate potential

[73:28]

manifest. Your pure ultimate potential is liberated. That is enlightenment. You've become who you ultimately are. That is the definition of enlightenment, ultimate realization. But when I say relative realization, you know, I mean I'm quite certain I'm more realized now than 20 years ago. I hope so. I can say definitely, I hope so. I feel like that, but maybe everybody flatters me so much. Anyway, ultimate realization means not just you're a little bit better, the final. Okay? Thank you.

[74:32]

You're welcome. I've been doing some reading about Tibetan Buddhism, but one of the things I've been reading is that there's no inherently existing self, that we're just kind of an aggregate of our I'm not sure what processes or whatever. Well, the question I have is, if there is no inherently existing self, what is it that gets stuck in cyclic existence or gets reincarnated or becomes enlightened? Well, I think there is very interesting subject. That is very interesting subject. I don't know why sometimes people, you know, Sometimes people write something so boldly and then don't even think twice. I mean, there is no self, that's true.

[75:33]

But it is a very big subject. Therefore, if you're going to say there is no self, you better explain it. Right next to it. There is no self. That is just half of it. But then you better explain it to one full page. At least. Otherwise this doesn't make any sense. Otherwise this doesn't make any little bit of sense. What it really means is there is no dualistic self. There isn't the dualistic self. That's what it means. But there is ultimate, purest, best essence which is beyond of duality. That is there. That is Dharmakaya. That is Buddha nature. I mean, that is there, you know?

[76:37]

That is there. But the dualistic self, The domestic self, the I, this is just a kind of one makes million and a million makes one sort of interrelated, interdependent manifestation. So that's what it means. Now, I think, you know, I'm quite certain if you saw, if you read that book carefully, I'm quite certain that has to be written somewhere close to it. If it is not there, that means I'm afraid. The writer was a little bit rushed. What you're saying is that there... I don't know if you want to call it concrete entity or process or consciousness, that it's continuous, it's consistent through all lifetimes? Oh yes, oh yes, definitely.

[77:39]

I mean... The dualistic, dualistic I exist in relative, you know? I don't have to explain that. I don't have to prove that. All of you know it very well. I think we all, you know, evolved with it. And through the blessing of that, we are talking. Otherwise I wouldn't talk, you wouldn't hear. So that is always there. But ultimate is, of course, related. in the ultimate of this relative. I read somewhere that a token is not actually a reincarnation of the same being, but rather that an enlightened being will, in a sense, transmit his blessing to someone who is and that being will, in a sense, be the incarnation.

[78:52]

Do you have a question? Sorry. Can I answer that first? I did not answer yet. Anila has more questions. Leave it there. You can put it down. Well, the tulku, the word tulku, emanated body. That's what it means. Now this is an enormous world, okay? This world is not just incarnation. Incarnation is jiva. It is like rebirth. It is not emanated, but you know, a dog is dead. But that dog was a good dog. Therefore, that dog was born as a human being. It is not the emanation of that dog. It is the reincarnation of that dog.

[80:03]

So tuku, the word, and chewa is different. So first, you have to clarify that. Emanation means intentionally emanated. Emanation, emanate. Rebirth means because of karma was born, as such and such. So everybody is reincarnation, everyone. Ants, bugs, humans, dogs, birds, everything, fishes, everything, reincarnated. Now, emanation is a particular definition. Now, this word emanation itself, like anything, You can't generalize. There's so many levels. Now, the border, the border beyond which is emanated and below which is just reincarnated.

[81:07]

Now, this border is very simple. A person who have done something positive, extremely positive, and gained lots of realization, many steps of realization in this life, not good, but highly realized individual. And through the power of that person's conviction, that person's dedication, that person's compassion, the person is born into the next body, next life, which will naturally benefit lots of beings, extraordinarily. That is the first definition of tukku, the emanation. Then from there onward, then it goes to the tukkus of bodhisattvas, the tukkus are for Buddha,

[82:15]

The turkus of bodhisattvas, I mean, bodhisattva who is below first level, who is first level, who is above first level, second level, third level, fourth level, until, you know, the highest bodhisattva is 10 level bodhisattva. There is much more until Buddha. Now Buddha, Buddha's manifestation is nirmanakaya. The word, in Tibetan word, is same. Chuku. Chuku, dhammakaya, rongku, sambhogakaya, chuku, nirmanakaya. So that chuku, the word, and the emanated reincarnation is the same word. But all emanated reincarnation are nirmanakaya. No, no way. Okay? The nirmanakaya, the definition of nirmanakaya is the nirmanakaya of Buddha.

[83:22]

But of course, as a theoretical explanation, this body is our nirmanakaya, this speech is our sambhogakaya, this mind is our dhammakaya, we can go on and on. But then it doesn't mean this body of ours is relatively same as the nirmanakaya of Buddha. No way. ultimately got to be the same, but relatively not. So we are now dealing with the relative. We are at the relative level. So when you say , it means that person's manifestation, that person's intentional manifestation. Intentional has many levels. You just wish to be born as such and such. And you were born that way because you have all the conditions.

[84:25]

You have done extremely well in this life. So that is also considered intentional. And then real intentional is knowing where you want to be born. how you want to be born. And you just intentionally, with awareness, you are born there. That is slightly different from the previous one, you know? And from that level until the nirmanakaya of the Buddha, all is true. And truth can have many levels because of, you know, it starts there and it ends the Buddha nirmanakaya. And if it is blessed by somebody, if it is blessed by a great master, and that is called tuku, we don't call that tuku.

[85:25]

We call that disciple. That is the disciple blessed by Buddha. So that is the disciple, disciple of the Buddha. blessed by a great master, and that is like disciple. And disciple means many things. Disciple who will follow and practice, or disciple who will fulfill the activities of that particular bodhisattva, that particular Buddha, et cetera. Also, I think it's been said that Marpa is an emanation of Padmasambhava. Is that the accurate term, to use emanation? I think so. I think so. Emanation is the best way. It doesn't mean Marpa is a disciple of Guru Rinpoche. Of course, why not? But it doesn't say that.

[86:26]

It doesn't say that. It says emanation. Emanation is emanation. Well, in that case, like when Marco was with Naropa, and then he saw a manifestation with an Adalabha Raja, and Naropa was there, and he had the choice whether to prostrate to... to Naropa or to the Mandala, and he prostrated to the Mandala. And then because for that, his family was probably. So the question was like, if he's an emanation of others involved in them, who is considered the second Buddha? Then how could he make a mistake? Well, I think maybe he made that mistake to help us not to make that kind of mistake. Of course, it can be anything. That's what I mean by you can't draw a conclusion. You're drawing a conclusion here like how a lawyer would draw a conclusion for a case.

[87:32]

I mean, you know, no, no, no. Mistake, literally mistake, and somebody took it and made a mistake, you know. And in Vajrayana, you don't look at it like that. You know, no true situation is safe. So, but you can't, you can't, that is the definition of Vajrayana. Vinaya is written law. You know, written law Written law, like denier rules, you're supposed to do this, you're supposed not to do this. Everything is written law. In Vajrayana, it goes beyond. There is written law, too, but somehow it is very different from that. So how Marvel made a mistake there, I don't know, but it can be a very good mistake. There would have to be a reason to do that. I'm sure. But the way it was written, the text anyway that I read, it was like he realized he had made a mistake.

[88:38]

That's what it said, you know. Yeah. Well, I mean, maybe he made a mistake. These kind of things, you know, now I tell, I mean, just to be simple, there's no way of drawing a conclusion in that subject. Good one. That reminds me of the son, Marcus' son. Did he die falling off a horse? Yeah, he fell off the horse because he was the racing horse during the new year. Something like that. Yeah. Was he ever found after that? Somebody was telling me. Well, there was lots of things. Yeah, the stories. He tried to enter a body of a dead boy.

[89:39]

And when that boy was all of a sudden, the eye was blinking. So parents thought it is the devil's something, something. And the parent destroyed that dead boy's body. You know, something like that. But I mean, you know, that is part of the story. Has that bothered you, Dr. Vick? Well, actually, my question was, Along with Thich Nhat Hanh, what I've written was that he indeed reincarnated successfully after a while and then actually started another lineage in India. And I was just going to ask if you knew that there was actually a lineage to that. Please speaking, I never read that anyway. And either I have heard that.

[90:41]

It doesn't mean that it's good reason it is not there. I mean, I know so much. I mean, I know only so much. I'd like to ask you, if it's all right, about books about Tibetan Buddhism that we can read here that say there are many degrees of bodhisattvahood and there's, if I count this correctly, Vajradhara in Tibetan Buddhism who is equal to Buddha. And I was wondering if you'd say something about that. Well, Vajradhara is another way of describing Buddha. kids, we say Buddha Vajradhara. But when you say Guru Vajradhara, that's something else.

[91:45]

Buddha Vajradhara. Did you ever look at the Rasu tree? On top of there, there is a blue person sitting. You know, right on the top. That is Buddha. That is nobody but Buddha. And Buddha turned blue. I mean, you know, the color blue. The symbolism of this is... I'm sorry for that. Symbolism of this is that Buddha symbolizes the dhammakaya, sambhogakaya, nirmanakaya, all three in one. There's no way to draw Dhammakaya. Therefore, the blue color, the color of the space represents Dhammakaya.

[92:48]

The Nirvanakaya, the Buddha Sakyamuni, all the marks, you know, where he's supposed to look, too bad there was no camera. Like somehow, you know, traditionally it was continued, so long ear and everything, you know, all these special marks. I'm sure they are slightly exaggerated, but still that is the only way. So this jeet represents the nirmanakaya. And then Buddha, that nirmanakaya Buddha with ornament, you know, the crown, all the ornaments, all the jewelries and everything. So that represents Sambhogakaya. So Sambhogakaya, Nirmanakaya, Tamakaya all together is represented by Vajradhara. So that is Buddha Vajradhara. That is Buddha. But if you want it to be a little bit specific, if we want it to be a little bit grandiose, there is space for that.

[93:59]

We say, this is not only the Buddha Sakyamuni. This is all the Buddha. You can say that. So that is Buddha Vajradhara. Now Guru Vajradhara is very simple. Buddha be relatively don't have the opportunity to see and listen. Therefore, our teacher somehow represents the Buddha. Far as Vajrayana is concerned, the teaching of Buddha is continued through the lineage. And you receive the blessing of the Buddha, the teaching of the Buddha, through the lineage. Therefore, the guru represents Buddha that way. So the Guru Vajradhara, the Buddha Vajradhara. In the middle there is another one that is Guru Vajradhara. On the top there is one that is the Buddha Vajradhara.

[95:01]

So the entire village is sandwiched between Guru Vajradhara and Guru Vajradhara. That's where it is.

[95:10]

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