The statement that I will attain enlightenment for the sake of all beings is the basis of the practice, of all the practices that we're doing, and it's extremely important to begin your practice with that intention, because everything that you do afterwards will be affected by that desire. When I was young, I used to go to school. I used to go to school. I used to go to school. When I was young, I used to go to school. I used to go to school. I don't know. [...]

[01:01]

And at any time when you're receiving a dharma lecture or instructions, you have to remember all the teachings about how to regard the lama who is giving the teachings, how to get rid of the different passions and problems and wandering thoughts that you have in your mind, etc., etc. I believe all this was already discussed, how to properly listen to the dharma when you're receiving the nangsung teachings. So he said, he's not going to repeat it now, but anyway, remember that. Now, in the second generation of Gandhian people, there was no religion. There was no religion. In the second generation, there was no religion. There was no religion. In the second generation, there was no religion. There was no religion. In the second generation of Gandhian people, there was no religion. There was no religion. The meditation on the sadhana of Vajrasattva is specifically a Vajrayana teaching, the tantric teachings.

[02:31]

What we've learned before, the refuge prayer, that applies to both The refuge teachings applies to both the sutra and the mantra paths. But the Vajrasattva meditation is specific. You're definitely in the Vajrayana now when we're talking about the Vajrasattva meditation only. You somehow can look that. The wrong guy there. That's okay. No one. No one. That's okay. When I was young, I used to go to my father's house. I used to go to my father's house. I used to go to my father's house. Thank you. Thank you. Essential part of the philosophy of the Vajrayana teachings

[04:00]

is that everything that you're experiencing in the world, everything you see, etc., see, feel here, is not the usual, mundane, impure manifestation. But everything must be transformed. In fact, you're not allowed to see it in those ways. You must transform everything that you're experiencing into its purest aspect. This is especially when you're receiving a Vajrayana teaching. So therefore, especially now as we're sitting here, we have to visualize that, first of all, all phenomena are basically of the nature of emptiness. Nothing is really real. And therefore, we have the power to experience it as an enlightened environment, which means that we're sitting in a crystal palace, and this is actually Della Chen, and Lama himself who is giving the teachings to us is the Buddha Shakyamuni himself.

[05:31]

And as he's teaching, all sorts of lights are radiating from his body, kind of physical manifestation of the philosophy that he's speaking. And that we ourselves, we imagine all of ourselves to be Manjushri sitting here receiving the teaching. That all this is, it's very important to see things in this way when you're receiving Vajrayana teaching. This is the first time that I have been able to do this. This is the first time that I have been able to do this. This is the first time that I have been able to do this. There are many people who have lost their lives because of the war.

[06:33]

They have lost their lives because of the war. They have lost their lives because of the war. They have lost their lives because of the war. I don't know. I don't know. When I was a child, I used to go to school. [...] I was very angry.

[07:44]

I was very angry. I was angry. I was very angry. I was very angry. So there's five basic rationales for the practice of studying. The basic first of those is the basis. That's the first category. And the basis is the Tathagata Garbha. In other words, since that we have the Tathagatagarbha, which is translated as a seed of enlightenment, that is the whole rationale why it is possible for us to ever become enlightened.

[09:03]

Without this seed in us already, there would be no way that we really could become enlightened without this potentiality. And if you have the type of view which thinks that, oh, the Buddha is very, very pure and we are sentient beings who are very, very impure, etc., that type of view is very wrong and you won't be able to really succeed in your practice. Just like if you think of the Buddha as a white conch shell and sentient beings as black ashes, That type of duality, there's no way to mix those two or to integrate those two things. But instead, according to Buddhist teachings, we have that essence of enlightenment is already in our mind and it's not some sort of external reality. but it's the actual essence of our own consciousness. And the only difference between us and Buddha, it's not some huge difference, but it's simply the fact that we have not recognized the fact that we have this basic enlightened nature.

[10:12]

Once you recognize that and you know that very well, then you're enlightened. The fact that you don't recognize it means you're a sentient being wandering around in the samsara. So it's basically a question of recognizing this thing. I don't know. [...] People are deaf to you. They divide you up. That's the end of it for me. They cut the answer from you, and they cut the tongue out of you. Then you end up like that. And the one who's going to go to bed is going to go to bed. And you end up like this.

[11:15]

You're like a good boy. You're like this. You're like this. The method that you use is the teachings of the Buddha, the teachings of the Lama, those precepts that he's speaking. That's the method. And then the fruit would be actual enlightenment of the student. I think there was just four. I'll say those. The fourth category is the fruit or the result, which is actual enlightenment.

[12:17]

So Rinpoche says that if you just have the tathagata garbha, just simply the fact that you all have that is not quite sufficient to get enlightened. You have to have the right circumstances. And the right circumstances is meeting with the Dharma teacher. who is able to introduce you to that fact. Since that Tathagatagarbha is covered and bound up by our passions and by our karmic propensities, etc., etc., it's all kind of covered up. But with the help of the Lama and depending on his teachings, you are able to slowly separate out the essential quality from all these characteristics which you don't want. Just like in the case of gold, when we find gold, it's all mixed up with dirt, with stone or whatever, and you have to clarify it, I don't know, like that. The same process is getting enlightened. So on this path to enlightenment, the first very basic step that you have to take is the taking of refuge, which has already been explained.

[13:39]

Taking of refuge, once you have done that truly, then you are a Buddhist, which is the big difference, which means you are now... under the power of the blessings of the three jewels. Usually all the schools of Buddhism practice taking refuge. And especially before any practice you do, when you take refuge first, it will remove any obstacles which may be there and make the whole process much easier for you. In general, it's recommended that you do several hundred thousand repetitions of the refuge prayer. But at least if you can do 100,000 of those, plus 100,000 of prostrations, 100,000 of the hundred-syllable mantra, 100,000 of the mandala, 100,000 of the guru yoga, that's the basic practice.

[14:46]

equipment that you need for practicing Buddhism. And in all of the schools of Buddhism in Tibet, they all have this type of practice. But since this happens to be the Sakya Center, so we're going to talk about the Sakya, this particular way of doing it. His Lama, my Lama is Ngan Lekpa, Vajradhara Ngan Lekpa, who was his guru in Tibet. And Rinpoche heard from him the teachings of the preliminary practices four times. And this great teacher of his, from the age of 37 until he was 51 years old, in other words, 15 years, he stayed in retreat in a cave. There was a small hole for it to get food, etc. But he stayed there for 15 years, meditating on the preliminary practices.

[15:55]

And he did 24,000 refuges, 24... 2,400,000 refuge prayers, 1,100,000 hundred syllable mantras, 4,300,000 prostrations. And the offering of the mandala he did ten hundred thousand times, which actually took two straight years. He did the mandala offering for two straight years. And the four-verse-line prayer to Sakyapin Pinnata, which is part of the guru yoga, he repeated 6,500 times. .

[17:10]

So after the type of practice he was able to see the face of Sapaeng very clearly and also Birubha and Jetsun Chapa and Guwakigonggongbo, all of these appeared before him very clearly. Okay, the Nama didn't have that big of a problem. He didn't have that big of a problem. This Lama, he thinks that in all of Tibet, in the east and in the west and in the central part of Tibet, there was no greater Lama than this. He was very, very famous for all, obviously, being retreated for 15 years.

[18:32]

And that even when Rinpoche was talking to Dunjong Rinpoche, Rinpoche about him, Rinpoche said that he had heard of him a long time ago in Tibet and how he was very famous and he was great, great, great admiration of him. It might be something which during something new, something good, somebody should do. He thinks he's really the incarnation of Sakyatin the dove himself. So how he's going to explain to you the refuge instructions is according to what this Lama taught him, because he did receive those instructions. four times from him, but he says that he himself is the worst of his students and not the best or anything like that, but he has heard it four times, so he does know a little something about it.

[19:46]

You didn't know that? When I was a child, I used to go to school. [...] Thank you. When you're trying to accomplish these refuge and the preliminary practices, first when you're doing the refuge, you can do all of those 100,000 times.

[21:26]

You don't have to go through the whole thing each time. In other words, first you start bit by bit. So you do 100,000 times of the first prayer. Then you move on to the next thing and do that a hundred thousand times. Then you do the Vajrasattva meditation and the hundred syllables a hundred thousand times. But of course, when you're practicing, for example, the Vajrasattva meditation, you do have to say the refuge prayer, let's say like three times or something, you know, before you start. And then you can do the Vajrasattva prayer as many times as you can. So in other words, when you try to do this, you do dip, dip, you know, dip, dip, dip. No.

[22:39]

No. [...] We start on the prayer. Rang ki chiwa, you know, rang means your own, each of us, our own. And chiwa actually means the top of the head, the crown of the head.

[23:42]

But it's measured very, very exactly, especially according to Rinpoche's Duru, you know, that letter. He said that from the eyebrows, if you count your finger by finger measurement, from your eyebrows, 12 of these, so it's 1, 2, 3, 3 times 4 is 12. At that place, that's the spot on the top, top of your head, the exact middle. And what that is, is, you know, inside the body, according to Buddhist thought, is the ca u ma, which is the inner nerve, the central nerve that runs through your body. At the point where that touches the top of the head, that's the point where you're supposed, that's what's meant by chi u, or the point upon which you're supposed to visualize this meditation. And the roots, so from that hole up there, which I don't know what that's called in the medical terminology or how that would correspond to.

[25:00]

What? That's what I will try to find out. Oh, really? But it's not, that's not the same. They say that though. Right, I know. It's not the same. Well, it's basically according to the Tsar Umar, so I don't know whether it really is going to correspond to anything we know in medical. Some people say it's according to the soft spot, you know, what the vagus have at that point.

[26:05]

Yeah. But whether or not that's the same thing... There's a fissure, Rebecca, where it's all like... Yeah. It's called the anterior fontanelle, which is the diamond shape. Diamond? Yeah, the macular corresponds to Western physiology, where we're looking at carnival. That's what Gunther translated, I know. No. No. No. So in that koala there, the flower is rooted, the lotus flower.

[27:16]

And so the roots are actually rooted inside the grain a bit, you know, going inside, okay? And then it's growing out. Then the lotus flower of eight petals is coming out of it, and it's flat on top of the head like that. When I was a child, I used to go to school with my parents. [...] Yeah, and you don't get somebody to talk along with you.

[28:24]

Well, I shouldn't be able to live. I said, well, I guess I'm going to take in the payment. Thank you. Thank you. Thank you. Okay, so it's about, I asked him what the size was, or what the proportions were. He said that when you sit in meditation, when you sit very straight like this, the average person will have five measurements like this from the bottom to the top of your head. And if you meditate, so that unit, one unit of those would be the size of the vajra sitting on your head, according to God, that was the structure. So it's like, you know, for me it would be like that. So, and the lotus and the muzi should be the size according to that. That hole from the tallest finger to this. It's not this. It's the biggest expanse you can make with your head. This is about the size. So the Vajrasattva, which is

[29:32]

So that's Vajrasattva of a white color. And Rinpoche says that You should visualize him as being the essence, having the essence of all the lamas who you have received instruction from. But I mean, his physical appearance is that of Vajrasattva, but his inner essence is all those lamas rolled into one. . And one face, like some deities have many heads and many faces and many hands, but this one has one head and two hands. Holding the vajra, it's around there.

[31:16]

His consort is on his lap, so his right hand is kind of around her, then holding the vajra like that with the right hand. Can you talk to him about the trouble? No. No. With the left hand, he's holding the vajra bell, which is sort of on his waist, kind of resting on, like, his waist. . When I was a child, I used to eat a lot of food. I used to eat a lot of food.

[32:18]

I used to eat a lot of food. I used to eat a lot of food. I used to eat a lot of food. And he said, I can't do it. He said, I can't do it. Why do we have to do this?

[33:32]

We have to do this. [...] I don't know what to say to you. I don't know what to say. I don't know what to say. I don't know what to say. Nyen Dien, Tsang, Nip, Seraka, Nip, Yip, Tene, Opa, Tung Dien, Yip, [...]

[34:35]

Then it says he decorated his body has bone ornaments. These bone ornaments are the human bones, made from human bones. And there's six different types of ornaments. The first is the crown, made from bone with jewels on it, on his head. And then there's earrings, bone earrings. And then a few necklaces. Necklaces are like bone beads. And also there's a flat piece of bone like from skull made from a human skull bone, like flat round things which are on the necklace. And then there's something called the seraka, which is around the wheel made from bone, which hangs on his chest here in the front and also one in the back. There's two of them. And they're hung by also a bone bead, bone bead thing.

[35:58]

And then there's on the waist, there's sort of like an apron kind of waist or ornament kind of thing, you know, with beads and things hanging from it, etc. And so some of these bone beads, they're like hollow inside. And then inside there's a small gold piece, which sort of makes it into a kind of bell. So it's slightly ringing sound. So that's a big apron thing, kind of. And then there's bracelets, upper arm bracelet, and lower arm, and on the foot, three types of bracelets. And each has three flat bone things, one big round, one and two on the side of it. You can see it on Thangka's. It has six types of bone on it. . He's sitting in the vajra asana, which means that the left foot is on top of the right leg and the right foot is on top of the left leg in the vajra position.

[37:18]

And in general, when we're practicing, it's very good to also sit in the Vajra position. But since it can be very painful if you're sitting like that for a long time, there's different types of positions. And the Sempa, which, I don't know, what is it? This way of sitting just with crossed legs is like the bodhisattva position, which is fine for if you're going to do meditation for a long time, that's much easier to do. But sometimes on a special occasion or for a special meditation, you might like to sit in vajra position if possible. On his crown, there's a small image about the size of one finger. You know, one joint left, you know, one thing here.

[38:51]

Of the size of another Vajra Sattva, the same image of himself is on his crown. When I was a child, my father was a monk. He was a monk. Do you remember all that? Do you remember? And on that small image, by the way, that image is the head of his class, the Vajra class of beings. So that's why he carries that on his crown. It's his own class of Buddhas. And on that image's head, there's a tiny half vajra at the very top of his head.

[39:53]

Is that one of our pikis or his scale? No, the whole body is our scale, this size, you know, one finger joint length. And then so, you know, so the actual vajra itself is, you know, I thought the image was this big. No, no, no. That's one image. But on that image's head, on his crown, there's another image, a tiny thing, which is about this big. And on that thing's head, there's a tiny Vajra. Okay. If you don't do it, you will die. [...] If you don't know how to do it, you will not be able to do it.

[41:12]

If you don't know how to do it, you will not be able to do it. There was a time when there was a lot of war. There [...] was a lot of war. In the past, the people of Angare were very strict. They [...] were very strict.

[42:13]

They were very strict. They were very strict. If you don't know how to do it, you can't do it. [...] When I was a child, I used to go to school with my friends. I used to go to school [...] with my friends. Okay, sitting on his lap is his consort, who is called Dorje Nyema.

[43:31]

Dorje Nyema is of white color. And in her right hand, she's holding the Dripu, which is like a crooked knife, type of Tibetan style. And it's around the left shoulder of the Vajrasattva, up in the air. And in her left hand, she's holding the skull cup, which is filled with the nectar of immortality, which is also up on his right shoulder up here. And she's only wearing five types of ornaments instead of six because as we described before, the six types of ornaments, the seraka that we were talking about, that round wheel which is in the front and the back, she doesn't wear that because

[44:41]

That is the symbol of emptiness, the wisdom of emptiness. And since she herself, her whole body is in fact the symbol of emptiness, so she doesn't have to wear that symbol as well on her. So she only has the five bone ornaments on her body. And she's sitting on his lap and they're in sexual union. And according to the Vajrasattva teachings, I mean the Vajrayana teachings, there are many deities which you will see in sexual union or those who look very angry like Mahakala, etc., who have all sorts of heads on them, human heads, etc. And the reason for this is that when you see, for example, we as sentient beings have a lot of passion and desire and hatred, etc. When we see the Buddha who is in sexual union with his consort, we should know that He Himself is not doing that out of passion or greater desire, but rather by seeing that our own passion and desire is quenched and it subsides.

[45:55]

And in the same way, when we see these very angry deities, it's not that they have anger, But they show that anger, which when we see it, then our own anger will be conquered. So that is the meaning of this type of imagery by Vajrayana. You shouldn't have any kind of wrong views about these images of the radical deities or deities and sexual union, etc. You should see it, you know, why it was made in that way and what the reason and what happens as a result of you meditating on it. Since they are in sexual union, you have to imagine the male organ. I mean, they're really in sexual union. And the male organ is called in the Vajrayana teachings, it's not referred to in any other word but just as a Vajra.

[47:00]

And the female organ is referred to as a lotus. So you don't use other words and you don't think of it in the usual type of way that one you know in normal human life that you think of it but you more think of it in terms of the method that's been employed but you do must meditate on you know that very clearly Realizing this image, you must see it as being very beautiful. You know, the whiteness of the body and the beautifulness of the jewels, etc., that they're wearing are extremely beautiful and should be seen as clearly as possible. For example, their eyes, the eyes in the deity, you should see that very clearly, the white of the eye and the dark part of the eye. Look at each other. Yes, they're looking right at each other.

[48:39]

And she's, you know, of course, as we said, she's sitting on his lap. So her legs are around the back of him. And they're facing one another. They're looking straight at each other. They're looking straight at each other. In between the two breasts, in the center, there is a small moon circle lying flat inside his heart center.

[49:44]

And on top of that, there's standing the letter HUN. And this hung, letter hung, you have to see it in the script. The letter hung, it's like H, long U, M, with a dot. On the door to where the retreat room is, there's a Tibetan letter. That's a hung hung. And on that white moon seat, there's a white hong letter standing up inside on the heart. And that has, it's a very beautiful letter. It's very small. And it's written as if, I didn't quite get this, but it's written as if, I think with a very, very thin, soft brush. Like almost with one hair or one piece of fur or something. But in other words, it's very, very thin and beautifully written.

[50:47]

Very perfect, in white, standing up. When I was a child, I used to go to school. When I was a child, I used to go to school. When I was a child, I used to go to school. I don't know. So from that white little room, there's much light radiating out and it's reaching out into space and touching to all of space, filling up all of the sky.

[51:51]

And it reaches to the hearts of all the Buddhas and Tathagatas who are in the various Buddha fields, this light, and it kind of brings out the essence of their wisdom, which since we're talking about Vajrayana meditation, there's a certain type of symbol used. I mean, really the essence of his wisdom has no shape or color or form, but in imagery, From the hearts of these Buddhas, it's like a white essence, like a milk or white nectar, which fills up the whole sky and comes back and all absorbs into the heart of the Vajrasattva who's sitting on your head.

[52:58]

You start to pray to the Vajrasattva who's sitting on your head with the following words. On page 31. So you're saying to him, which means Bhagavan or Buddha, I and all sentient beings, since the beginning of this time have accumulated And then there's different words, like deep means sins, like passions. And deep is the obscurities of mind, like wrong views, etc. Nieba is other sorts of faults. There's many types of variations of different problems, faults, passions. ignorance that we have, all of that put together.

[54:07]

We're very much aware of the fact that all sentient beings are filled with these problems. And so you're asking the Vajrasattva to please clarify and help all of these problems that we have. The basic point of the Vajrasattva meditation is basically a type of Not confession of sins really, but it's a thing of purifying your faults. That's the main purpose of this meditation in general. So therefore, this part of praying to him is very important. And you have to be aware of all the problems that you do have, mental, physical, etc., And in order to do this, you have to do it with a lot of power and strength. I mean, really, truly feel it. In other words, like taking a mountain on your back and carrying it, etc.

[55:07]

Since the beginningless time of samsara, we've been doing all sorts of things. We've been stupid, etc., etc. You really have to feel that very strongly. And there's supposedly four strengths, four types of ways to strongly do this. And the first strength is called the basis for the strength, I guess you would say, which is the Vajrasattva himself. In other words, you are being aware of your sins in his presence and for him. So he's like the basis for why you're doing this. And the second is triple fold strength. Which basically means, it's a complicated thing, but it basically means that you think about all the things that you've done and all the problems that you've had to the point where your mind becomes very, very sad and depressed.

[56:08]

And you're feeling this truly, really, it's experiencing this feeling of your own problems. So that's the second kind. What's the second kind? Then they call them guinea-hawks. That's the reason why we're here. Once you become very saddened at all these things you've done, you make a resolution.

[57:08]

So it's the strength of resolution that no matter what happens, you definitely will never do this again. Even if you're going to die or be killed, etc., you'll never kill someone again, you'll never hurt the Buddhist teachings in any way again, or you'll never hurt sentient beings again. Even if you are very sad about what you've done in the past, but without this resolution in your mind that you'll never do it again, then your problems won't be really benefited. But with this kind of thought, you make a vow, then your mind will be purified as a result of this meditation. That's a resolution. Thank you.

[58:26]

And the rationale is that since the sins that you've done, etc., even to the point of killing your parents or our... arhat or any of the worst possible sins that you've done, since all of their nature is basically that of voidness in any case, then they can be purified. So if you have the first three strengths strongly, then the fourth will come, which means that in fact, by doing this meditation, your sins, et cetera, will be purified. So that's the four strengths. As a result of that prayer that you were very strongly saying through the four strengths, the white hung, which is in the heart of the Vajrasattva, which was filled with this nectar, becomes stronger and stronger so that the nectar fills up all of the body of Vajrasattva, this white sort of nectar, like milk type thing.

[60:09]

So his body becomes like a crystal vase filled with milk, visually. And then that same nectar goes through his male organ into her lotus and through her whole body and it fills her up with that same white nectar so that her body is like a crystal vase filled with milk as well. And then through both of their lower parts, all of this nectar comes down through the moon seed and the lotus and into the top of your head in that same hole where the lotus was rooted and then into your brain and then fills up your whole body with the same white nectar. And your body becomes like a crystal vase filled with milk. And then you think of all your past sins and misdeeds and problems symbolically represented as snakes or bad black ashes or any kind of very bad thing.

[61:19]

And all those sins, et cetera, are coming out of your body through the bottom part. And from the top, your body is being filled with this white nectar. So you meditate like that. And Rinpoche says that according to the Vajrayana, when you try to think about this from the outside, it seems strange, this whole thing of all these symbols, etc. But really it's a very efficacious meditation, so you should see it from its inner meaning and not look at it from outside. You see your sins and misdeeds as these black smoke and ashes, etc. Also, that are coming out of your body. Also, All illnesses that you've had, you should see as pus and blood, etc.

[62:27]

All of those are also coming out, like yellow pus from the bottom of your body. And then any type of spirits, ghosts, etc., that you may have been possessed by, the various types of spirits, all of those are also all coming out in the forms of snakes or crabs or all sorts of spiders, you know, anything like that. And he said that this will be very beneficial for any illness that you may have also, not just your mental problems, but physical illness. For example, his guru, Ngang Lepa, he meditated on these things for 15 years. And one day he was meditating and he broke into a cold sweat. And he was sweating and he was... had a very traumatic experience, and after that he used to have a lot of stomach pain and cramps, and after that he never had that, and his body became very, very light, and he was very healthy, etc., afterwards, which is a result of doing this meditation.

[63:39]

Meditated on that, then you start to chant the hundred syllable mantra. And then you use your marabou for a while. But when you hold the trangabé, you don't hold it to the side. Hold it there. But sometimes if you're tired, you may put it down in your lap for a while. Or he said it's also okay to keep it under your blanket sometimes. I guess if you're cold or something like that. But basically, you always hold it up like this when you're plucking your wampus. When you're plucking your wampus, you hold it like this. When you're plucking your wampus, you hold it like this when you're plucking your wampus. After a while, you'll have some signs of success of the meditation in your dreams.

[64:54]

And such signs are, for example, seeing a clear sky or seeing the sun in the sky. Or dreaming that you wash your body and your whole body becomes very clean. Or dreaming of eating a very delicious fruit or vegetable. Or of drinking nectar. Or of coming to a high pass, a mountain pass, going to the top of a pass. Or seeing a form of the Buddha body of any sort. or dreaming that your body became white, etc. Those kind of dreams are very good signs.

[65:55]

And then in addition to the dream signs, there's the real signs in your life that your mind feels very happy and your body seems very, very, very light. And the previous sicknesses or problems you had are gone. And you have a lot of wisdom and you understand cause and effect. And you have spontaneous faith in the three precious jewels. And Those are good signs in your life. Chanting the hundreds of syllables, then your body is just bright, clear white, like a snow mountain shining from the sun, the sunlight shining on it. It's very bright and you think In your mind that you've now received all the higher teachings and et cetera wisdom from Vajrasattva and you're filled with the essence of his wisdom, which is the nectar of his wisdom.

[67:26]

It's a matter of the anthroposic relationship. The sound is right. And there's many different ways of doing it. For example, the Nyingma paths do it one way, the Kagyu paths do it one way, the Saga paths do it one way, etc. But his way is based on his guru, Ngan Lepa. Ngan Lepa heard it from Jayan Khyentse Wangvok, who was one of the greatest lamas in all of Tibetan history. He listened to how he was chanting and got that very straight. So now Rinpoche will say it in that way for us to hear. Ngan Lepa I don't know what to make of it. I don't know what to make of it. I don't know what to make of it.

[68:37]

And that method traces back to Sakyapindita himself. And in some books you can read about that way of... That's all. So there's different ways. I mean, some say... Some say... There's all different ways of saying it, but he says... He says... Thank you.

[70:31]

This module is said to be more efficacious than what would be Haruka rather than Vajasattva. Yes. It's called the Tathagata method and one is the Heraka method.

[72:07]

And this one is the Heraka one. Both of them are very good and both of them go back to the Indian canon. It's just... According to the Sakyapas, once you receive certain initiations, especially Hevajra initiation, then you usually say the Heruka way. But, for example, when you're receiving teachings on Avalokiteshvara, for example, you might say the Dorje Sempa way. But for Hevajra and Dorje Nanjoma, etc., Mahakala, then you use the Heruka way. The practices are being taught by all the lamas and they're very, very important. Jinzhong Rinpoche is teaching them, Zhongpa Rinpoche is teaching them, the Kagyu Center's Kagyu Rinpoche is teaching them.

[73:09]

And right now there are a few people who seem to have done 100,000 Westerners. For example, there's a few in Seattle, Rinpoche said, and in the Kagyu Center there's supposed to be 40 who have finished 100,000. And... What are you doing? And some people have even done it twice, the whole thing. But most of them are still in the process of doing it. But in any case, once you've done this, finished it, it's a very good foundation for doing all the other types of Buddhist meditation. And if you want to later do the Mahamudra practice or any of the visualizations or the Sakyapa Kodayyarme teachings, any of these, once you've done this, well, it's really good based on, you know, your meditations will come very well, easily to you.

[74:23]

And they think that tala, tala gombo, don, don, meshi, you know, don, don, meshi, gombo, desi, [...] gombo, desi. If you don't believe in the Buddha's teachings, you won't be able to see the Buddha. [...] So then there's their prayer at the end. On page 35, it says Dhani, but before Dhani, some Sakyapas say Gumpo Dhani, and some say Lama Dhani.

[76:24]

They put the extra word in. It just means master or teacher, just the way of doing it. And then you say this prayer. While you're saying it, you have to have your hands like this. If you've received the Her Vajra Med initiation, your hands are like that, like he was doing. If you haven't, then you put it like this. And one day, if you do this many times, you will receive the Her Vajra initiation. And he said that this one, once you've received it, this one is very good. And there's all sorts of reasons why it's good for your inner nerves and psychic channels. But he's not going to go into why. But in general, it's a very good way of... What? Looking at which index you result. It doesn't matter. It doesn't matter.

[77:24]

He put the right hand inside. Yeah, but it doesn't matter. It doesn't matter. Yeah, or... What is your name? My name is Misa. What is your name? My name is Ghandi. One time you're receiving the higher ones, like from Kherabaja, or Dorjananchama, or Kurkikompo, then you do this.

[78:27]

But if you're getting the Genesee, etc., then you just don't think about this. This last prayer says, And the basic meaning of this last prayer, starting on page 35, contains the three types of tamsik. Tamsik means commitment. And there's the tamsik of body, of speech, and of mind. And when you make those sort of vows, that means that you really will be able to carry out what you've meditated on and really reach the final fruit. The bodily commitment is to always promise to visualize all beings and all shapes as being that of the deity, of Vajrasattva, and living in a Vajrasattva environment.

[79:37]

That's a physical vow. That of speech is that anything that you say is of the nature of the mantra that you were reciting. It's the speech of the gods instead of your own speech, not the mundane speech. And that of mind is that anything you think is of the essence of wisdom and all the usual sins that you may commit, like enviousness or jealousy or wrong view, etc., those things you won't think like that, but you will always think as the deity really thinks in terms of an enlightened bodhisattva. So you vow to act like a god from now on. The sins that you can do, but he's not going to go into them all now, but Sawa, either the root ones in Yanlak or the branch, there's many of them, so...

[81:23]

There's 14 tsawa root sins and 8 branch sins, but he's not going to go into them now. They said slowly, slowly you'll find out about them. But basically, if you know the ten virtuous acts and the ten non-virtuous acts to avoid, then you'll have the basic meaning of life. So if you just follow that, it's okay for now. Tolo shaso means each of them with my mouth. In other words, I'm thinking of each sin and each bad fault that I have.

[82:30]

one by one, and I'm verbally saying all of them, or thinking of them. And shag means to feel sorry that you've done them. Like, not really confess, but just to be very sorry about the whole thing. So that's the meaning of tolo shaso. Can you define it on this point? When I was a child, I used to go to school with my parents. I used to go to school with my parents. I used to go to school with my parents. I went to school with my parents. So, and then next, jibba means the emotional problems that you have.

[83:48]

Jibba is the intellectual problems that you have. Nyabba are the natural sort of sins that you do just every day. And Tungwa means falling from your vows, like if you've taken monk vows or other types of vows and then you've broken them. That's Tungwa. Trima. There's six types of Trima, but he's not going to go into those again today. You'll have to learn that later. Anyway, there's six types. Did it calm you down? It's all I need to get back. So all of them now become purified. And so you're asking Dorje Sampa to please purify all of these different types of things that you just enumerated. Vajrasattva himself says, after you've said all this, he says to you, oh, very good, very good.

[85:06]

I'm glad that you've said all this, and in the future, you mustn't commit any of these sins anymore. So after this, you visualize that Vajrasattva and his concert are dissolved into light.

[86:15]

And this light is absorbed into your body and is thoroughly mixed. And the mind of Vajrasattva and your mind are just one now. There's no difference between them. And you can also visualize that your body is the same as that of Vajrasattva also, and that your speech is the same. But you don't have to. You can also just think that your minds have become the same. That's all right. But anyway, it all dissolves into your body. and your body becomes like a rainbow body. And then at this point, you sit in that meditation for a while and just watch your own mind and be aware of the basic nature of your mind.

[87:39]

Because everything that you've done thus far is a kind of relative meditation or mundane meditation. But this part is the real absolute reality meditation where you just see the basic nature of your own mind and all that exists. So you sit in that formless meditation now for a while, for as long as you can. I don't know. [...] So while you're doing that bornless meditation you are not aware of any external things at all but you're just watching your inner mind and you try to look at what is the nature of the mind and you'll find that the mind has no real shape or color etc but it's a kind of a clarity of consciousness that you you will see

[89:22]

And this state of meditation is variously called... That's the Sakyapa way of calling it, or in the Nyumapa school, it's called the Dzogpa Chinpo. In the Kagyu school, it's called Chakya Chinpo. But really, all of these names are just different names for the same thing. It's basically meditating on the basic nature of mind. So there's different terms really refer to the same state of meditation. You don't have to double jump again. This mind is unmade.

[90:33]

In other words, you're not making anything else. And you're not thinking about the past or what you've done or anything that's happened. And you're not thinking about the future or what you have to do after you finish meditating, all that kind of thing. Just your mind is straight in the present. And just seeing the formless state of the mind. And that formless state, it's not like the formless sky which you see which is outside, but it's an internal formlessness which is totally clear. That's the real thing. That sort of emptiness of the mind, leave your concentration on that state for a while. If you don't know what you're talking about, you can't understand it. [...]

[91:38]

If you don't know what you're talking about, you can't understand it. [...] I don't know what to say. I don't know what to say. I don't know what to say.

[92:02]

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