He said, you know what? Why do you want to become a monk? Why do you want to become a monk? I don't know if it's true or not, but I think it's true.

[01:28]

I don't know if it's true or not, but I think it's true. [...] So, currently we're actually in a state of delusion where we believe our projections to be real, we believe our mind to be some kind of substantial identity, some kind of personality that is something real and existing. And so, for this reason we're bewildered and we experience frustration and suffering. However, once we can realize the illusory nature or appearance and recognize what is mind's true nature, that is this union of emptiness and clarity that is void of any kind of substantial nature,

[02:43]

then we've become completely free from all kinds of suffering. It's like waking up from some kind of illusion. And so just like in a movie, you know that the movie is unreal, that it's just a movie. But even so, you still project all kinds of mental reactions to the images of the movie. You can even get angry, you can get worked up, you can feel sorrow and joy and all kinds of things. But you know that the movie is unreal, it's just a movie, and yet you still get into these mental projections associated with it. And so it's just like that. Once you So, see through the fabric of the movie and see that, well, this is just a movie and that's all you see, that you're recognizing only that this is a movie, then you don't have all those kinds of mental reactions.

[03:46]

It's the same way that once you've recognized the illusory nature of all phenomena and of mind itself, then all the frustration and neurotic projection is just gone. I think what she's asking is why do we do the sadhanas? Why do we do the rituals? Why do we do the meditations? Do they have an effect? And what she said was that they have a calming effect. So you're interpreting the question and the answer. I'm trying to put it together. It's just that the practice Calm me down so that you can handle about these sort of public soccer practices. Is that what you're asking?

[04:52]

No, I have an answer to my question, but this is written by them. That's it. That's right. Okay. I want to say this. I want to say that I love you. I want to say that I love you. So this evening we're going to deal specifically with the Vajrayana which is part of the three jhanas of Buddhism and we're going to discuss how the vows and commitments are received and taken in this Vajrayana practice and how it is actually developed.

[06:33]

What is the method of developing the practice in Vajrayana? So all of us have, as our ultimate goal, the attainment of supreme perfect happiness. And in order to attain this goal, we need to attain Buddhahood. That is, Buddhahood will bring us supreme perfect happiness. But to be able to attain this goal, we need to practice the supreme perfect Dharma in a supreme and perfect manner. Then, Chö, Yang, and Tö, Töpa, [...]

[07:35]

So the approach that we need to take is to firstly to be able to listen and hear the Dharma teachings and hear it in an extremely accurate and correct manner. And then we have to reflect upon the meaning of these teachings and let it really settle within our minds and decide upon it, reflect upon its meaning. Then we need to actually meditate upon this meaning and discover its truth by means of meditation. So if we can develop the skills or wisdoms of listening, contemplating and meditating, then we can in fact attain Buddhahood. To begin, we first need to rely upon a lama or a teacher who is fully qualified to give us the correct instructions. In the past, when I was young, my father was a monk. He was a monk. He was a monk. He was a monk.

[09:05]

He was a monk. [...] So, at the very beginning of this path to attain complete Buddhahood, we must begin with the ceremony of going for refuge, of going for refuge in the Buddha, Dharma and Sangha. And to go for refuge we need to rely upon a pure and perfect teacher who is able to bestow the vows of refuge and to give the actual transmission. And once we have established that as our beginning, then we're entitled and able to traverse the entire path of Dharma.

[10:09]

Unless we do go for refuge, then we cannot become fully developed within this path of Dharma, so this going for refuge is the very beginning that is essential. DALAI LAMA CHEN PHYUK SUN GYI GOM PA THUB THOG DE, CHEN PHYUK SUN GYI GOM NA, LAM GYI YANG THOB THOG, SUN GYI THOG THOG YANG THOG, NEPAL SUN GYI GYI THOG [...] TH And likewise the root of the whole of the Mahayana is the development of the altruistic motivation that is called bodhicitta. That is the mind wishing for enlightenment for the benefit of all sentient beings.

[11:12]

And so in order to be able to develop this kind of altruistic attitude and develop this bodhicitta, then you first begin with taking the vow that I vow to become a bodhisattva and work for all sentient beings and so on. And if you try to develop this bodhicitta, this attitude, without first taking the vow, then you cannot go very far. It's like trying to grow a crop without first planting the seeds. So it is essential to first take the vow of the bodhisattva, and then to develop this bodhicitta, this mind for enlightenment for all beings, and then one's practice can gain great progress. Likewise, in the Vajrayana, the beginning point of the Vajrayana is taking the empowerment. And unless we take the empowerment, then it is of no benefit to develop the visualization of oneself as deity and recite the mantras and so on.

[12:32]

And so, in the same way, for each of the jhanas there is this beginning point of taking a certain commitment, of developing a certain attitude, and in this case it's within the empowerment. In the Soviet Union, there was no such thing. [...] So, an example of how it is essential to first take the empowerment before you can develop in the Vajrayana method is of having a field.

[13:37]

And no matter how hard you work the field, ploughing it and hoeing it and fertilizing it and watering it and so on, you cannot grow the desired crop unless you first plant the seeds. Planting the seeds will result in the sprouts coming of the crop and then your practice as a cultivator of the field is merely to encourage the growth of these seeds and go towards harvesting. And so in the same way to begin in the Vajrayana practice you first take the empowerment and then you are able to practice and develop it And by maintaining and keeping intact the commitment and the pure vision that takes place during the empowerment, in that way you develop your practice. Then, in the third year, in the fourth year, in the fifth year, in the sixth year, in the seventh year, in the eighth year, in the ninth year, in the tenth year, in the eleventh year, in the twelfth [...] year,

[14:50]

So, in the beginning, when I was young, I didn't know how to read and write. I didn't know how to read and write. So, when I was young, [...] I didn't know how to read and write. So, when I was young In the same way as a Once the seeds has been planted on a particular field, then it is up to the farmers to how well the crop grows and what kind of harvest is produced. So if the farmer takes very good care and continually irrigates and fertilizes the crops and removes the weeds and so on, then this farmer is assured of a very fine, good crop.

[16:05]

But if the farmer would just plant the seeds and then leave it, then this crop would be sparse, would be full of weeds and would be an inferior crop. So likewise, when you receive the empowerment, then it is, at that point it is up to you, it's up to your practice to develop and increase and maintain the view that is attained through the empowerment. And this is an example to show how your own practice is what is really causing the development of this crop of enlightenment that originates with the seed of taking the empowerment? When I was young, there were many people who were interested in Buddhism. I was very interested in Buddhism. I was very interested in Buddhism. I was very interested in Buddhism.

[17:05]

When I was young, I was very interested in Buddhism. So, in what we may call empowerments, there are actually three categories. The empowerment is one category, the blessing is another, and the third is called jenang, which is maybe called a permission. And in the jenang type of empowerment, which is a Short, it seems like a brief form of the empowerment. One does definitely receive the possibility to meditate on one's body and all appearances, the deity's form, and one's speech and sound as the mantra, and one's mind as the mind of the deity and so on, and to do the practice in that way.

[18:15]

But what it amounts to is like you are given permission. And this is the first level of empowerment that is called jena, which means permission to follow. How do you know? How do you know about that? When I was young, I had a dream that I was a Muslim.

[19:15]

When I woke up in the morning, I had a dream that I was a Muslim. [...] And the second category that we may refer to as blessing is comes as a kind of preliminary to all the main empowerments which the main empowerment having four aspects to it and the blessing that goes as a sort of a preliminary to the four empowerments can be given by itself as a kind of blessing and this is like a purification

[20:32]

type blessing that makes you a suitable vessel to receive the four empowerments? Tendrel, Kagyuban, Yunnan, Gurbayagyur, Gengshi, Chenpo, Chingshu, Sangyabhaya, Pesong, and so on. All of them are the same. They are not different from each other. They are all the same. [...] Yes, sir. Okay, I'm sorry I made a mistake.

[21:50]

This blessing has to come after the four empowerments. It is not a preliminary. And it is some of the empowerments that are classified as blessings like the empowerments of the guru yoga practices and so on. And according to the transmission of the Sakyapa, these blessing type of empowerments are not permitted. allowed to receive them or to give them unless the student has received the main empowerment which contains four levels which undoubtedly we're about to discuss and however some traditions such as the Kajupa tradition give freely this blessing type of empowerment such as the Guru Yogas but this is not to say that one tradition is correct and the other is wrong but

[23:14]

Whatever is one's tradition, one should stick with that and keep with the way that the empowerments were traditionally transmitted. There are very profound reasons for this, for doing it one way or doing it the other way, and whichever reason you take, that's what you have to stick with. In Jainism, there is a saying, that if you don't know the meaning of the word, you will not be able to understand the meaning of the word. In Jainism, there is a saying, that if you don't know the meaning of the word, you will not be able to understand the meaning of the word. And the jenang and the blessing type of empowerment can be bestowed using only the ritual objects of the various tormas that are like effigies of the deities.

[24:36]

And the actual great empowerment you have to give the empowerment with using the whole mandala of the deity. So ideally the great empowerment has to be bestowed by using the support of an actual mandala and ideally it should be like the sand mandala using the different colored sands that's just laid out and otherwise it is satisfactory just to use the thangka type mandala where the mandala is painted upon cloth.

[26:07]

And so by means of this having this image of the mandala then one goes through the various stages of the empowerment ceremony where first you meditate upon the bestower of the empowerment as the deity and then yourself as the deity and you imagine the various stages of of levels and are empowered to become a bestower of empowerments yourself and up to the point where you then receive the four levels of empowerment which are associated with planting within the stream of your being the actual seed for the full realization of what are called the four bodies of the Buddha, which are the four aspects of enlightenment which are called nirmanakaya, sambhogakaya, dharmakaya and svabhavikakaya.

[28:04]

and one receives the seed of that by means of the empowerment. And because of receiving this empowerment, at some time, depending upon your practice, you undoubtedly are able to realize full enlightenment. The Buddha said, if you want to be a good person, you have to be a good person. If you want to be a bad person, you have to be a bad person. If you want to be a good person, you have to be a good person. If you want to be a bad person, you have to be a bad person. And so, just receiving the empowerment alone is not enough.

[29:10]

Like all dharmas, just hearing the dharma is not enough. You have to reflect upon the meaning and meditate and accomplish the very essence of that teaching. So in the empowerment, The seed of your enlightenment is planted by means of making an auspicious connection between your mind stream and your future enlightened state. These two are brought together. And so the way that this is brought about, brought to full realization, depends entirely upon your practice. I'm very proud of you. I'm very proud of you. I'm very proud of you. And so, how is it practice after you've received an empowerment and basically to maintain the vision that is attained through the empowerment of your body as the deity and all external appearance as this fantastic bliss palace of great liberation and all sound as the actual sound of the mantra

[30:52]

and all and imagine it you perceive your awareness as the wisdom of the deity that is inseparable from enlightenment itself and you perceive all thoughts that normally you perceive as ordinary gross thoughts you see that as the expression of the wisdom of the deity so the idea is to transform your old gross appearance into perfectly pure appearance, and by developing that view you practice the empowerment. KHENPO TSULTRIM LODRONGO LODRONGO LODRONGO

[31:58]

And so the Vajrayana path is famous for being the short path, the extremely powerful and quick method to attain realization. And this is true, however, once again, it depends upon your own faith and your own diligence. And it is, in fact, it is difficult. But if you have great diligence and great faith and you practice with that kind of real sense of commitment and really working at it, then without any doubt there is nothing higher, there is nothing more powerful and more direct than this method of the Vajrayana. I'm not sure if it's true or not, but I think it's true. I'm not sure if it's true or not, but I think it's true.

[33:26]

I don't know. I don't know. I don't know. So even though this path of the Vajrayana is said to be the supreme vehicle that is the very rapid path, you need the foundation of a very strong personal commitment to liberation. And this pertains to the Hinayana vehicle being totally committed to attaining liberation. And to be able to do that, you have to give rise to a very strong motivation to practice Dharma.

[34:49]

And this is done by relying upon the preliminary contemplations, such as recognizing that all samsaric existence is pervaded by suffering, that it is unsatisfactory. and recognizing the difficulties and rarity of attaining a precious human existence, and seeing our impending death, and realizing that our life is very transitory, seeing that death is something that you have no certainty about when that may happen. And so you have to stir your mind in such a way that you really want to attain liberation. And then you make a commitment to attaining that liberation by taking what is called the vow for one's individual liberation. And based upon that, one is able to practice this supreme vehicle of the Vajrayana. That is the required foundation for it. KHENPO TSULTRIM LODRO

[35:57]

In a part of the Srimad-Bhagavad-Gita, it says, And furthermore, one has to give rise to the attitude of bodhicitta, seeing that one's own personal liberation is obviously not enough. That the only real solution to the problem of samsara is to completely liberate all sentient beings without exception. And when you have stirred within your mind that extremely profound idea, then you make a formal commitment to that and you become a bodhisattva by taking the bodhisattva vow that you will work for the benefit of all sentient beings to deliver all of them from samsara. And so based upon that you develop the view of reality and see the

[37:28]

illusory nature of all phenomena and developed the view of all phenomena, self and other, as being empty. And this view that is in the Mahayana that we're describing and the view of the Vajrayana are identical. However, in the Mahayana, one goes through the practice of developing the six parameters, the six ways of the Bodhisattva, and has to practice for a very long time to attain the result of complete Buddhahood. So apart from the speed at which one advances on the path, the Mahayana and the Vajrayana are the same in that you are developing the same view of emptiness? I don't know.

[38:43]

I don't know. I don't know. I don't know. And so, Having developed this bodhisattva ideal and set your sights on Buddhahood, then you may encounter the Vajrayana and see that there are these extremely profound skillful means, that there are many of them, and that they're very powerful.

[39:58]

And then you are aroused to attain Buddhahood very quickly. at that point you enter the Vajrayana and able to practice in that way. But it's important to recognize that the Mahayana in the view of emptiness that it teaches is identical to the Vajrayana. and the difference lies only in the methods. And in the Vajrayana there are many methods and most fantastic methods, very profound and very powerful. And because of all the methods that are within the Vajrayana then it is called the rapid path or the direct path. CHENPO KARTEN RINPOCHE You can't do it.

[41:20]

And so you may consider, well how is it that you are able, like how can you transform this current view of reality that you have right now into that of a deity and what's the point in that? And you might wonder about that particular idea, that technique. However, This mind itself, this awareness itself, is Buddha nature and it is completely free from any kind of descriptive characteristics. But because of ignorance of this emptiness, this mind's natural emptiness, because of that ignorance then we experience mental projections as being something other than the mind itself. and therefore we interact with our own mental projections in terms of emotional conflict and we develop a kind of a conflict with that which is mental projection and we believe that it is something real.

[42:53]

And so because of that conflict then we increase it more and more and actually solidify our clinging to the reality of appearance of self and other until we are deeply embroiled within the neurotic projections of samsara. And that is what is called samsara. So because the mind is naturally free from all of that, and is then based upon the truth of the matter, which is that mind is free of that, that mind is emptiness and all phenomena is mental projection and so on, then based upon that we're able to transform our view and resting in that view and actually realizing that view is what is meant by Buddhahood, which was meant by enlightenment. And so the process of developing the idea of oneself as deity in all appearance as the deity is the method to undo this neurotic knot that is tied by the mind becoming attached to its own bewilderment.

[44:07]

So, we are talking about what is the difference between a human being and an animal, and what is the difference between a human being and an animal. So principally the practice of Buddha Dharma is based upon practicing viewing your own mind. It's definitely based in your own experience. But because of our habitual tendency of clinging to the idea of self and clinging to and so forth. just meditate upon mind's nature and let the whole enlightenment unfold just of itself.

[45:26]

But that is the basic idea. So because of that, because we have these habitual tendencies that prevent us from just recognizing our true enlightened nature, then we have to rely upon the various techniques of visualizing the deity and reciting the mantra and performing various actions with the body. and speech and these are like things that are helping us to be able to meditate on this true nature of mind. GENERAL SHOWERS OF BLESSINGS I don't know how to say it in English.

[46:29]

Yes, yes, [...] yes. Now, if you look at this picture, you can see that it is a picture of the Buddha. It is a picture of the Buddha. It is a picture of the Buddha. It is a picture of the Buddha. So, the power of one's own buddha nature is dependent upon the like the density of one's own emotional clinging and fixation and so on so that if like it is said that all beings have this buddha nature however their their own

[48:30]

If they have very strong positive karma and develop great faith and devotion and compassion and so on, then this Buddha nature is able to shine and increase in power. And if beings do not increase those very positive tendencies that weaken the fixations upon self and other, upon appearance and duality and so on, then the beings will remain in the bewildered state of samsaric projection for a very long time. And so there is actually no difference in the real power of the Buddha nature within any sentient being. However, based upon their positive karmic tendencies, this Buddha nature can sort of shine forth and is less and less obscured by the fixation upon duality and so... So because we have this habitual tendency of clinging to our reality that we have developed this habit for many many lifetimes

[50:02]

then it becomes very difficult to perceive Buddha nature. And so therefore we employ the method of developing this pure vision of just visualizing oneself as the deity in all appearance as the deity's domain and so on. And we then weaken our impure coarse fixations and develop in a way that is conducive to our Buddha nature naturally showing. In the past, when I was young, I used to go to the temple to practice meditation. When [...] I was young, I used to go to the temple to practice meditation.

[51:16]

If you are in a good condition, you will be able to do it. If you are not in a good condition, you will not be able to do it. And so when we practice this way of developing this pure vision, which is the basic technique of Vajrayana, we actually, when we actually do the meditation session, we are visualizing ourselves as the deity and all sound as mantra and recite the mantra and so on and do the various liturgies that are associated with the practice that are reminders of how to develop this pure vision. And then in the intervals between meditation sessions we have to constantly remind ourselves by thinking all appearance is in essence is the form of the deity, it is illusory.

[52:26]

And all sound is this ineffable sound of the mantra. and think of it like you carry it over into your daily life where you go about doing things just as before but you have this different view of things of seeing everything as this deity at work in the world that is like an illusion and so this is very important because you have the habit of fixating upon coarse appearance and yourself as this individual in its coarse gross world that you have to overcome that habit by replacing it with the habit of considering all as the pure appearance of the deity. So we have to work at it and that is why it is called a practice. He said, I don't know why you are so young.

[53:33]

I said, I don't know why you are so young. He said, I don't know why you are so young. [...] I'm going to make it clear that that's how you're going to do it. And so, it would be wrong to think that you can get immediate results. from this kind of practice, and you have to develop your practice.

[54:50]

And just in the same way as if you have a very large pan or pot that you want to boil, and it's full of water and you want to make it boil, if you have just a little flame, then it'll take a very long time for that to boil. But if you have a great fire, then it'll boil very quickly. And so this, in the same way, if you have, like as a beginner, then the power of your practice is in a way kind of solid. And this is because of the habits carrying over from billions of past lifetimes of this clinging to coarse appearance. And so you have to gradually nurture your view of pure appearance and increase it and make it into something very strong. And then it can be like a blazing fire, that it's this all-consuming wonderful experience that will result very quickly in realization.

[55:53]

And then that's like having a very big fire under the pot where the water will boil. And so the approach is to go very gradually at first and rely upon to begin with this weak experience, just an idea that it may be like that, and gradually develop it, and you build it up in this way, and it's really something that you have to practice. So this concludes our discussion for this evening, and if you have any questions, please feel free to ask. Perceiving yourself as a deity. But that corresponds to, like in the Guru Yoga, the practice of perceiving the Guru as your God and your deity.

[56:55]

That's corresponding practice. What do you mean by corresponding? Well, I mean, Talking about the connection with Guru Yoga in relationship to this... So you would like to know what's the connection in Guru Yoga in this kind of practice? In terms of... The visualization? The visualization. Chittam lamin naujyur gita rangi, ranga thakur dhalsi. What is your name? My name is Ramanujan. [...] What is your name?

[57:57]

My name is Ramanujan. What is your name? [...] My name is Ramanujan. What is your I'm going to tell you a little bit about what I'm going to do. So, your mind itself is naturally completely enlightened, is Buddhahood, and the body is the... is in reality is the... like the emanation of the deity of this deity being your own innate Buddha nature and so that your body and mind is something innately, absolutely and utterly pure but because of the habitual propensity to consider yourself, your mind as a thing and your body as whatever you perceive it to be as this coarse, impure hue

[59:33]

that we have the habit of clinging to we do not perceive our own Buddha nature. And so the meditation of the Guru Yoga develops within the stream of your being very powerful blessings from the Guru which is the root of all blessings within the Vajrayana. It's the source of all the teachings. It's the Guru. And so in the Guru Yoga you pray for those blessings and develop great devotion and a great sense of connection with the Guru which serves to diminish your habitual tendency of fixating upon self and all appearance. And so naturally that fixation, that neurotic fixation begins to dissolve and you perceive directly your Buddha nature just by means of that. So the Guru Yoga is thought of as the supreme method within the whole Vajrayana. It's like the basis of the not only the basis, but also the supreme practice of the Vajrayana.

[60:36]

I have a question about the idea of deity working in the world in one hand, and the world is living in illusion, and the other two seem to be opposing each other. Now I'm going to give you this. Anyway, what is the contradiction between seeing yourself as a deity and all appearances in religion?

[61:49]

Well, it's more the idea that seeing reality as deity seems to give reality a kind of importance and a kind of real value and potential. I don't know how to say it in Chinese. In the beginning, when I was young, I used to go to the temple to pray to the Buddha. When I was young, I used to go to the temple to pray to the Buddha. When I was young, I used to go to the temple to pray to the Buddha. Flying water.

[63:02]

Flying water. Flying water. Flying water. If you consider the deity as something real, then you would be making a grave mistake. And so this meditation is to overturn your fixation upon all appearances being something real. And by meditating on yourself as the deity for a long time and becoming accustomed to then you naturally recognize that the deity is the union of clarity and emptiness and is insubstantial.

[64:12]

It is like illusory. But from that viewpoint of seeing yourself as the deity it is very much easier to overturn this fixation upon reality than just from the standpoint of our own gross fixations at present. So when you meditate on the deity you have to of the, develop the awareness that in appearance it is clarity, but in essence it is emptiness. And you are relaxing more and more your fixation upon any kind of reality by meditating on the deity. So, but if you could transform your present gross preoccupation with yourself and the world in this coarse kind of view that you have now, if you could transform that totally into the view of the Deity and the domain of the Deity, just naturally you would recognize right there and then the illusory nature of all appearance and your mind would become free.

[65:14]

Somebody behind you. Sorry. All around you will be the images of others. Is this to happen or is it only in the watching and not in the act? What is the definition of the image? The key is to know that Shakyamuni comes from Shiva. Some. [...] What's your name?

[66:39]

My name is Numbar Rejan. I am from Numbar Rejan. I was born in [...] Numbar Rejan. OK. So I'll take two words. I'll take two words. Ultimately there are like real specifics that you see everything in a very specific way of how it is the perfectly pure appearance of the deity and the deity's palace and everything about the whole domain is very clear in the visualization that you have to develop.

[67:54]

But this is extremely difficult to do right from the start because we have this habit of thinking everything is real. And so to begin with, the beginner approaches this by what is called the Vajra pride of just thinking, I am the deity. This is my pure land. And you develop that idea just of thinking, I am the deity. And based upon that kind of pride, you add on to it the various specifics gradually and eventually you're able to develop a totally clear visualization of the whole image and in fact you see every sentient being as a certain deity and it is very specific and you have to ultimately be able to see in that way but this has to come gradually I have a question about, if Rinpoche could give an example of the difference between, let's say, an ordinary Dharma person who doesn't do a sadhana every day, but let's say goes on to it, thinks about it, puts ideas together in his head, and you're always thinking about it, but let's say you don't get that sadhana.

[69:18]

If somebody who sits down and does a 20-minute sadhana, even twice a day, what kind of quantitative The difference is that one is definitely doing the sadhana every day a much better guarantee than when I play around with doing it faster and not always getting it done. I have a question for you. In the past, when you were young, did you go to the temple to pray? I want to ask you a question. I want to ask you a question.

[70:22]

It's like this example of the fire under the pot to try and boil a vast quantity of water. And if you just have a small fire, then definitely the water will start to get a little bit warm. But to boil it, you know, you really need to have this big fire. And so this is the difference. So you're getting warm. Just getting warm. Getting a little warm. Could Rinpoche say something about what it is about the Vajrayana system that makes the Guru so central, makes the teacher so central?

[71:57]

In Lama's time, there was a big hole. In Lama's time, there was a big hole. In the past, when I was young, I used to go to the temple to pray to the Buddha and the Sangha. When I was young, I used to go to the temple to pray to the Buddha and the Sangha. So, in this way, we can say that the Buddha's teaching is the same as that of the Buddha's teaching. So the reason the Lama is so important is because even though all the Buddhas and Bodhisattvas have tremendous power, great blessing, great compassion and so on, because we are

[73:20]

enmeshed in our own coarse appearance we're not able to perceive it. We're not able to perceive the Buddhas and Bodhisattvas in the forms of the various yidams and so on. And so we have no direct perception of that. So within our very own gross appearance comes the Lama that we can actually perceive with our eyes and hear with our ears and so on and a direct transmission can take place which is the same wisdom of all the Buddhas and Bodhisattvas. So the Lama is the most kindest thing that we could possibly encounter because of that. Because right within our own coarse appearance the Lamas appeared. And so an example of this is like in the sky you have the sun shining very brightly and it's extremely bright and powerful and so on. But if you want to set fire using the sunlight to some paper or something on the ground, you have to put in between that paper and the sun a magnifying glass.

[74:41]

And you magnify and condense the power of the sunlight and cause it to burn. So the Lama is like that magnifying glass that is able to direct straight to us the power and blessings of the Buddhas and Bodhisattvas. Is it that we can't recognize our own nature, so we need the teacher to provide that view of Buddhahood, a glimpse of Buddhahood? This is correct, that the Lama gives the, introduces you to your mind's nature and then you, and gives blessing into the stream of your being and based upon that you're able to practice.

[75:56]

Could Rinpoche please speak on the difference or the distinction between one's root guru and the gurus, the lamas who come to give us teachings are accepted. Basically, the The perfect Lama is the one that introduces you to mind's nature through the Great Empowerment, through bestowing the four degrees of the Great Empowerment that actually places within your mind the seeds of your own Buddha nature.

[77:20]

And this is what is called the Root Lama or the Supreme Lama. And then all the Lamas that give teachings are like Lamas that give teachings. And however, all of them are good. I was wondering if there is value in the lessons learned by taking the knowledge of the illusion of form, Taking the view into the world, into your normal life as a normal person?

[78:22]

Is that what you mean? The view of form and illusion. But is there valuable lessons that you learn that way, or are they not as valuable as the lessons you learn in practice? Tsang... Tsonga Tena... Tsangpa Rakshi Zora... Dena Shing... Khel... Khel Kireyam... Chetangi... Kipenpa Rakshi Zora... Dena Shing... Kipenpa Rakshi Zora... Chulam Dena Shing... How are you? How are they? [...]

[79:22]

I don't know. [...] I don't know Well, basically, in general, the view of our appearance as illusory is easier to develop within a kind of retreat type situation, where you do that one-pointedly. And generally within the worldly situation that view often gets damaged and often it becomes difficult to give out that view and make it grow and encourage it and so on.

[80:55]

But it actually all depends upon the mind. You can't really say which is the best because if you have this going on in your mind thinking all is illusory appearance then you can develop it and attain realization within the context of being an ordinary person with a family, job and everything. And similarly, even though you may be in strict retreat and your body not moving, if your mind is just wandering all over the place and dwelling on its own fantasies and so on, then this is of no benefit. So it all depends upon your mind. I was wondering if Rinpoche could elucidate for a moment on the hundred-syllable mantra and the self-visualization of the Bodhisattva. You want to know the benefits?

[81:57]

KHENPO TSULTRIM LODRONG-RAMANUJAM Rāgā-bhīdhi diva-jñāna-caritāmṛta, kṣetmā-dharmakāritāmṛta. This is Rāgā-bhīdhi. Sanjaya-tattva-jñāna-caritāmṛta. [...] So basically the supreme method to end endless wandering in samsara is to go for refuge in the Buddha, Dharma and Sangha, develop the commitment and the idea of refuge.

[83:20]

And the supreme method to overthrow self-cherishing and develop the great altruism to commit yourself to rescuing all beings from the illusion of samsara, is the bodhisattva vow, the mind of the bodhisattva, called bodhicitta, and the supreme method for purifying all negative obscurations that are accumulated since beginningless time. is the meditation of Vajrasattva, of Doji Sempa, and the recitation of the 100-syllable mantra. And although all of the Vajrayana meditations do purify one's defilements and obscurations and negative habits and tendencies and so on, the meditation of Vajrasattva is said to be the really special one for that aspect of purification.

[84:23]

I think you can listen to me too. Well, if everybody attained enlightenment, then samsara would be completely empty, and everybody would be perfectly happy. However, the number of beings within samsara is limitless, and for everybody to attain universal enlightenment is very difficult. But if that did happen, If there could be nothing better, that would be great.

[85:46]

I guess that's actually the point itself. Oh, I see. Sanjaya sangha, she, you, me, jungma, nga, la sangha, [...] nga, la sang It's a method of learning. You can't remember those names.

[86:47]

So, if you become enlightened, then you realize all is illusory and there is no longer any kind of neurotic mental projection. is the direct experience of reality, which is called dharmakaya. And all dissolves into this state of dharmakaya that is void of any kind of reference point. But at the same time, out of that enlightenment there is the impulse to benefit all sentient beings. So you manifest a whole realm and a whole of body and form and teachings and everything to benefit all sentient beings. However, you are completely aware of the illusory nature of that manifestation.

[88:04]

And then the second part of that is if there's an aspect of the United States that is either unique or presents unique difficulties in terms of fatherhood or development.

[88:36]

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