I think that I will attain enlightenment for the sake of all beings in the basis of the practice, of all the practices that we're doing, and it's very important to begin your practice with that intention, because everything that you're doing afterwards will be affected by that desire. Me too. Yeah, but because... He was a very good man. He was a very good man. He was a very good man. If I am, then I'm going to go back there and keep on going. If I get up, I'm going to hide.

[01:07]

That's the end of the story. This is technology that's going to move you into that thing. You know, I don't want to just go and sleep. I don't want to [...] sleep. At any time when you are receiving a Dharma lecture or instruction, you have to remember all the teachings about how to regard the Dharma, what's given in 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 is already discussed, how to properly listen to the Dharma when you are receiving the non-soul teachings. So he said he's not going to repeat it now, but anyway, remember that. And he, doje sabo gandhinde, tsongkhon shiwe yesi kan. And he, doje sabo gandhinde, tsongkhon shiwe yesi kan. And he, doje sabo gandhinde, tsongkhon shiwe yesi kan.

[02:10]

And he, doje sabo gandhinde, tsongkhon shiwe yesi kan. [...] Meditation on the sadhana of Vajrasattva is specifically a Vajrayana teaching, the tantric teaching. What we learned before, the refuge prayer, that applies to both... The refuge teachings apply to both the sutra and the mantra path. But the Vajrasattva Meditation is specific. You're definitely in the Vajrayana now when we're talking about the Vajrasattva Meditation. Always. They are not even talking to the children.

[03:44]

They are not even talking to the children. [...] essential part of the philosophy of the Vajrayana teaching is that everything that you're experiencing in the world, everything you see, etc., it's not the usual mundane impure manifestations, but everything must be transformed. In fact, you're not allowed to, you know, see it in those ways.

[04:44]

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 Chan. And Langer himself was giving the teachings to us in the Buddhist chakras himself. 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, and I imagine all of ourselves to be Manjushri, just here receiving the teaching.

[05:48]

So all this is very important to see things in this way when you're receiving Vajrayana teachings. Any? Just this. I don't know. I don't know. I don't know. It's a very powerful thing to do.

[07:33]

It's a very powerful thing to do. It's a very powerful thing to do. So then, There are five different rationales for the practice of the first category. The first of those is the Basics.

[08:37]

That's the first category. And the Basics is the Tathagatagarbha. In other words, our faith that we have the Tathagatagarbha, which is translated as the seed of enlightenment, That is the whole rationale why it is possible for us to ever become enlightened. 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 expecting him to be 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 such beings as black ashes, that type of duality, there's no way to mix those two or to integrate those two things.

[09:47]

But instead, according to the Buddhist teachings, we have that essence of enlightenment is already in our mind. It's not some sort of external reality. but it's the essence of our own consciousness. And the only difference between us and Buddha is not some huge difference, but it's simply the fact that we have not recognized the fact that we have this basic enlightened nature. 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 thinking, thinking, and wandering around in samsara. So it's basically a question of recognizing the truth. He said, I don't care. [...] Because it's the way it is.

[10:57]

It's the way it is. It's the way it is. It's the way it is. The message that you use is the teachings of the Buddha and the teachings of the Lama, those three texts that he teaches, that's the message. and very distinct with the actual inviting rates of this week.

[12:03]

I think there was just four yesterday. The fourth category is distinct as a result with the actual inviting rates. So, this makes sense that if you just have the Tathagatagarbha, simply the fact that we all have that is not quite sufficient to get enlightened. You have to have the perfect right circumstances. And the right circumstances is leading with the John West teacher, who is able to introduce you to that fact. And it seems that our 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 by the experience, depending on her teaching, you were able to slowly separate out the essential qualities from all the characteristics that you don't want.

[13:04]

Just like when you take some gold and you find gold, it's all mixed up with dirt or stone or whatever, and you have to verify that you have the plastic. Like that, the same process of getting the life Really? That's beautiful. On the path to enlightenment, the first very basic step that you have to take is the taking of refuge, which has already been explained. Taking of refuge, once you have done that, truly you are a Buddhist, which is the case of different, which means you are now under the power of the gluttons of the cathedral. Usually all the work that the political practice take to refuge

[14:12]

And especially before any practice you do, when you take the refuge first, you 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 20,000 positions of the refuge care, but at least It could be 1,500,000 of those, or 100,000 of that patient, 100,000 of the mantra, 100,000 of the mandala, 100,000 of doing yoga. That's the basic equipment that you need for traffic in the city. And in all of the schools in the city, in Quebec, they all have this type of traffic. But this happened to be the starting transit, so we're going to talk about the start there. to participate in a way of doing that. . [...] 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 the retreat in a cave with a small hole to get food, et cetera.

[15:49]

So he stayed there for 15 years, medicated on the preliminary pathogen. And he did 24,000, [...] 25,000 redfish prayers, 11,500 printable mantras, 4,300 frustrations. I don't know. I don't know. I don't know. And the offering of the mandalas, we did 10,000 times, which actually took two trade years, because we did nine of all three for two trade years. They shoot up.

[16:49]

That'd be a good thing. That'd be a good thing. That'd be a good thing. In the 4th verse, Maureen says, Thank you to any servant who has parted the guru yoga. He will treat us as 6 to 500,000 servants. In the 4th verse, Maureen says, Thank you to any servant who has parted the guru yoga. In the 4th verse, Maureen says, The number I can't is that picture. I said to him, [...]

[17:56]

Just one more. Do you think that in all of society in the East and in the West and in the federal part of the West, there was no greater genre than this? If you were very, very famous, there was, obviously, in the 60s. And even when you were talking to Bridgeland, when the play happened, Bridgeland really considered to get heard from a long time ago in the West, and how he was very famous and that people's great, great, great admiration of them. . [...] So how he's going to explain to you the reparations, the abductions according to what the students are on the 12th century, because he did receive those abductions four times from him, but he said that he himself didn't know the worth of his students, and not the death or anything like that, but he has heard it four times, so he does know a little something.

[19:42]

I don't know. [...] No, of course not. Put it away. I don't want to get it. And I thought, I thought, you know, like, oh, yeah, you know, I'm not. Then you're going to have a lot more money on the market, you know. They pay you the money. You know, if you're in the jungle, you're going to have a lot of money, you know. You're going to have a lot of money, you know. You're going to have a lot of money, you know.

[20:46]

You're going to have a lot of money, you know. When you try to accomplish the refuge in this thing, to live in a facility, first, when you're doing the refuge, you can do all of those 500,000 times. You don't have to go through the whole thing, you know, each time. In other words, once you start this idea, to the 500,000 times of the first prayer, then you move on to the next thing, and do that for 500,000 times, then you do the Vajrasattva meditation, then the 400 syllables of the 500,000 times. But of course, when you accept this, for example, the Vajrasattva meditation, you do have to pray the rest of the prayer, let's say like three times or so, you know, before you start, and then you go through the Vajrasattva prayer.

[21:55]

So in other words, then we tried to do it because it's fish, you know, fish. So now, now he's... You know, lying means we're all, each of us, our own.

[23:11]

A jaw actually means the top of the head, the crown of the head. But it measures very, very exactly, especially according to the rules and all that stuff. You said that from the eyebrow, if you can't get a finger by finger measurement, from your eyebrow, 12 of these, so it's like 1, 2, 3, 3, 4, 12. At that place, that's the spot where the top of your head, the exact mirror is. And what that is, is, you know, inside the body, it's running through the umma, 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 first way that I treat you, or the first way upon which you visualize the patient. And it's used to come back, back all up there.

[24:36]

Which I don't know what that's called in their medical terminology, you know, how that requires . That's what I was . Oh, really? But it's not . They pay that, though. So, uh, we, we went one time and we were just, uh, we were just at Campo Serrano. All right. We were on our way to Campo Serrano, and we were just waiting for people to come. And, uh, all of a sudden, like, we, uh, left now. And, um, folks that we were with, we, [...] Well, it's basically, according to the chart, so I don't know whether it's really going to cause anything, you know, in medical.

[25:56]

Some people say it's according to the chart plot, you know, with the baby class at that point. But whether or not that's the same thing. Well, it could be like Fisher, if they come out the other way. Yeah. Yeah. That's what got the chance. No, I don't think it's a physical thing. It's not a physical thing, I think. Yeah, yeah. So in that platform then, The flower is rooted, the lotus flower.

[27:12]

And so the roots are actually rooted inside the grain of it, you know, going inside of it. 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. Thank you. [...] And I told them, let's just move in together. He said, what's the matter? He said, get me out of here. I said, okay. He [...] said, okay. So, look at the homes we bought, that's a very good picture. We got a little book, $48, and it just was making money. Book, book, [...]

[28:30]

Okay, so it's about, I asked them what the size was, the proportionate, who said that when you're doing that medication, when you sit right straight, I said the average person would have five net units, like this, from the bottom to the top of their head. And if you net it, so that unit, one unit of those would be the size of the right size of safety in your head, so you could not ignore that, that's what I said. So it's like, you know, so many things about that. So, and you notice and then you should be there at the time of learning to that. And don't forget that. And then, you know, just, you know, back home. So that's the biggest thing is to just try to, just to just take it and make it better. So, does that distract what we're teaching them?

[29:32]

So that's Roger Sato of white color. And you don't know what that says, but You should look at the essence, having the essence of all diviners who you have received instruction from. But I mean, it's difficult of appearance to satisfy the inner essence, you see, all those diviners rolling through us. And one thing, But some of the ladies have many fans, and many faces, and many fans, but different types. One head and two face, of course.

[31:03]

Can you talk to me first? And now his comfort is on his lap, so his right hand is kind of around her, and holding the body like that. That's Sanjeev Polvi with Roger Bell, which is sort of Oren's way of getting on Michael's way. I had two brothers, two of my brothers, they left.

[32:16]

They told me, they [...] told me, You see that? You see that?

[33:18]

You see that? [...] We have to be like him, isn't it? We have to be like him. We have to be like him. We have to be like him. I look at him, I look at him, I look at him, I look at him. I look at him.

[34:20]

I look at him. [...] These bone ornaments are the human bones, made from human bones. And there's six different kinds of ornaments. The first is the crown. made from bone with jewels on it, or the head. And then there's the earring, bone earring.

[35:21]

And then a few necklaces. Necklaces are like bone beads. And also there's a flat piece of bone, like from skull, made from the human skull bones, like flat, round things which are on the necklace. And then there's something called the sarga, which is around the wheel made from bone, which hangs on this chest here in the front and also one in the back, there's two of them, and they're hung by also a bone deep, bone deep thing. And then there's, on the waist, there's sort of like an apron kind of waist, or an ornament kind of big, you know, with beads and things hanging from it, et cetera. And some of these bone beads, they're like hollow inside, and then inside there's a small gold teeth, which sort of makes it into kind of bells. So it's slightly ringing sounds. So that's the big apron thing, sort of.

[36:26]

And then there's a bracelet, upper arm, bracelet, and lower arm, and on the, It has three types of bones. Each has three flat bones in one big round, one in two, one on the side of it. You can see how good it is. It has six types of bones on it. 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. And in general, when we're practicing, it's very good to also sit in the vajra position, but since it's

[37:33]

it can be very painful if you're sitting like that for a long time. There's different types of positions, and the SEPA, which, I don't know, SEPA, [...] Uh, but sometimes on a special occasion or for a special magnetic occasion you might like to sit in Vajra position if possible. . On his crown, there's a small image about the size of one finger, I mean, one, you know, one joint that, you know, one thing, of the size of another Vajrasattva, the same image of himself on his crown.

[38:53]

Let me see. Let me see. All right. Let me see. Let me see. And all that, more image. By the way, that image is the head of his class, the Roger class of the dean, so that's why he carries that on his crown. It's his own class of Buddhist. And on that image's head is a tiny hat by Roger at the very top of his head. Is that one of our pinkies or not?

[39:59]

Okay. No, the whole body is at scale. You know, one finger. And then so, you know, so the actual body itself is pink. Oh, I took the image. 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 50. And on that thing's head, there's a tiny... That's how I get through it. You see, I don't know what I'm going to do with it. I don't know what I'm going to do with it. I don't know what I'm going to do with it. Cheraka, Cherak, Ombanjit.

[41:27]

You don't know Cherak, Ombanjit. Cheraka, Cherak, Ombanjit. You don't know Cherak, Ombanjit. Cheraka, [...] Cherak, Cherak, Ombanjit. Cheraka, Cherak, Cherak, Ombanjit. Cheraka, Cherak, Cherak, Cherak, Srimad-Bhagavad Gita. Srimad-Bhagavad Gita. I told him that I was going to kill him. I told him that I was going to kill him.

[42:28]

I told him that I was going to kill him. [...] When I was young, I used to go to Mongolia. I used to go to [...] Mongolia. Okay, sitting on his lap is his consort, who is called Dorje Nyama. Dorje Nyama is of white color. And in her right hand, she's holding the , which is like a crooked knife.

[43:54]

And it's around the left shoulder of the 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 saraka that we were talking about, that round wheel which is in the front and the back, she doesn't wear that because That is the symbol of emptiness, the root symbol 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.

[44:57]

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 are half offered to heads or 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 desire, but rather by seeing that our own passion and desire is quenched and it subsides. I don't think you have any kind of wrong views about these images of the vassal deities or deities of that sexual union, etc. You should see it, you know, why it was made in that way.

[46:02]

What's the reason and what happened as a result of you meditating on it? I don't know. They are sexual union. You have to imagine the male organ, I mean, they're really in that sexual union. And the male organ is called, in the Vajrayana teaching, it's not referred to in any other word, but just as a Vajra. 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, you know, the usual type of way that one, you know, in normal human life, but you think of it more, think of it in terms of the method that's being employed. But you do must meditate on, you know, that very clearly.

[47:03]

The image, you must see, it seems very beautiful. You know, the white, the body, and the beautiful jewels, et cetera, that they're wearing. are extremely beautiful and should be seen as clearly as possible. For example, their eyes, the eyes in the reading, you should see that very clearly, the white of the eye and the dark part of the eye. What do you think about that? I think it's a good idea. I think it's a good idea. I think it's a good idea. Yes, they invited each other. And she's, you know, of course, as we said, she's sitting on his lap.

[48:19]

So her legs are around the back of him. And they're facing one another. They're both looking straight at each other. They're both looking straight at each other. there is a small moon circle lying flat inside his heart center.

[49:21]

And on top of that, there's standing the letter HUNG. And this HUNG, letter HUNG, you have to see it in the script, letter HUNG. It's like H, long U, M with a dot on top. OK, we'll follow that. On the door to where the retreat room is, there's a Tibetan letter. And on that white moon seat, there's a white hung letter standing up inside on the heart. And it's a very beautiful letter, 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 teeth of fur or something, but in other words, it's very, very thin, and beautifully written, very perfect, in white, standing up.

[50:27]

I don't know. I don't know. I don't know. He said, if you don't believe me, I'll kill you. [...] But that light that I own, there's much light radiating out. It's reaching out into space and touching to all of space, filling up all of the sky. And it reaches to the heart of all the Buddhas and photographers who are in the various Buddha fields this night, and it kind of brings out the essence

[51:38]

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 absorbed into the heart of the Vajrasattva who's sitting on your head. You start to pray to the Vajrasattva who's sitting on your head with the following words, tsundere, on page 31. So you're saying, you're saying, which means Bhagavan or Buddha.

[53:05]

I and all sentient beings, since the beginning of time, have accumulated, and then there's different words, like, means sin, like passion, And Dik is the obscurities of mind, like wrong views, etc. Nieva 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, 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 a confession of sins, really, but it's a thing of purifying your faults.

[54:18]

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 feeling. In other words, like taking a mountain on your back and carrying it, etc. Since the beginning of 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 supposed to be 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.

[55:24]

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 and you're feeling this truly, really experiencing this feeling of your own problems. So that's the second kind. What's the second kind? The third time, when you're very saddened at all the things you've done, you make a resolution.

[56:32]

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 you're... 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 medication. I don't know if it's good to me.

[57:34]

I don't know if it's good to me. I don't know if it's good to me. I don't know if it's good to me. For me, when I was a child, I used to go to school. [...] And the rationale is that since the sins that you've done, etc., even to the point of killing your parents or Arhat or any of the worst possible sins that you've done,

[58:34]

Since all of their nature is basically that of voidness, in any case, then they can't 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, etc., will be purified. So that's the four strengths. Yes. I knew, so what did I do? As a result of that prayer that you were very strongly saying through the fourth strength, the white hole which is in the heart of the Vajrasattva, which is filled with the nectar, becomes stronger and stronger so that the nectar fills up all of the body of Vajrasattva, this white sort of nectar, like milk that they... So his body becomes like a crystal vase filled with milk, visually.

[59:54]

And then that same nectar goes through his male organs into her lotus and through that, 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 mysteries and problems uh, symbolically represented as, uh, snakes or, um, bad black ashes or any kind of very bad thing.

[60:57]

And all those sins, et cetera, are coming out of your body through the bottom part. And your whole, from the top of your body is being filled with this white nectar. So you meditate like that. And Rinpoche said that, um, According to the Vajrayana, when you try to think about this from the outside, it sort of, 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 the outside. . Also, that are coming out of your body. Also, All illnesses that you've had, you should see as pus and blood, etc.

[62:06]

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, Nama 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 had a very traumatic experience. And after that he used to have a lot of stomach pain and cramps.

[63:06]

And after that he never had that and his body became very, very light and he was very healthy, etc. afterwards, which is the result of doing this meditation. Then you start to chant the hundred syllable mantra. And then you use your mind, I don't know. But when you hold the train of thought, you don't hold it to the side or at your heart. You'll be doing it as you 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 you're cold at the moment. But basically, you always hold it up like this when you're comfortable. And it's a little, you get, you get your bum.

[64:07]

And then, come. And you go to your posy. And it's the same touch on that. After a while you have to return to the first step of the medication in between. Such signs are, for example, seeing the 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.

[65:13]

or of coming to a high path, a mountain path, going to the top of the path, or of seeing the form of a Buddha body of any sort, or dreaming that your body became white. Those kind of dreams are very big signs. I don't know. [...] 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 feels very, very, very right 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 a spontaneous faith in the Three Precious Jewels, and etc., like that.

[66:26]

Those are good signs in your life. And it doesn't mean they don't touch you? Yes. Touching behind your comfortable, then your body is, just bright, clear white, like a snow mountain, shining from the sun, with 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. And there's many different ways of doing it. For example, the Yuma part's doing it one way, the Kagu part's doing it one way, the Saga part's doing it one way, etc. But this way, it's based on his schooling norm that And no one ever heard it from Jariyankenta Ongo, who was one of the greatest lamas in all of Tibetan history.

[67:47]

He listened to how he was chanting and got that very straight. Nero Rinpoche will say it in that way for us to hear. Ongi shiru, peruka, amaizuku, mahani palasi, peruka, kirin nopa, pita, nidorku, soto kuruni. And that traces back to Satya Pinduva himself. And in some books you can read about that, that way of showing. That's a book I read a year ago. So there's different ways, I mean, or some say su-su-su-to blow the bow.

[69:07]

Some say, not different way of saying it, but he said . [...] vāṅgaṁ āyāṁ viṭṭhā ṭhērka māmi mṛnta ṭhērkūpaṁ māfā Ṣamāyā sātofā ṭhūṁ kheṁ māmi ṭhērka ṭhērka ṭhāmāyā māna pārāyā ṭhērka ṭhērkā [...] ṭhēr This module is considered more efficacious than the one I would repeat.

[70:50]

How do we go about it? I don't know if I should talk about it. I don't know if I should talk about it. I don't know if I should talk about it. We are organizing here. One is the Tathagata method, and one is the Heruka method. And this one is the Heruka one. Both of them are very good, and both of them go back to the Indian canon. It's just, according to the Stakyapags, once you've received certain initiation, especially Havadra initiation, they usually take the Heruka away.

[72:04]

But, for example, when you're receiving teachings on Avalokiteshvara, for example, you might say the Doje Sempo way. But for Kervasavaya Vajra and Doje Manjomar, etc., Mahakala, then you use the Heraka way. You use the Heraka way. Okay. It's taught by all the lamas, and they're very, very important. The Jew Rinpoche is teaching them. Cholva Rinpoche is teaching them. The Khaki Center's Kami Rinpoche is teaching them. And right now, there are a few people who seem to have done 100,000 lectures, and therefore... There's a few in Seattle, which I said, and in the Kagi Center, there's supposedly 40 who have finished Manjitaovi. Some people have even done it twice, the whole thing.

[73:19]

But most of them are still in the process of doing it. But in any case, once you've done this, Finish it. It's a very good foundation for doing all the other types of Buddhist meditations. And if you want to later do the Mahamudra practice or any of the visualizations or the Sakyapa Kodayyarema teachings, any of these, once you've done this ritual well, it's a really good base. Your meditation will perform very well, easily. Then they take the tala and gongbo down the machine. They don't want to down the machine, but they told me, gongbo the gongbo. They said, you know, saluk is not gongbo yobo. Moluk is not laman yobo. It's laman yon the machine. They said, saluk is gongbo down the machine. But they said, gongbo down the machine.

[74:19]

They said, no, but they said, soja tala. They told me, soja tala. Soja tala. Soja tala. Soja tala. No, that's not it. [...] So then there's the prayer at the end. On page 35 starts, and it says dhani, but before dhani, some satyapas say kumpo dhani, and some say lama dhani.

[75:58]

They put the extra word in. It just means master or teacher. That's 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 Head Vajra Medha initiation, Your hands are like that, like he was doing. If you have it, then you put it like this. And one day, if you do this many times, you will, you will receive the Havajra 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 channel, but he's not going to go into into why, but in general, it's a very good way of thinking. What? Looking at it, which index can we look up? It doesn't matter. He put the right hand inside.

[76:59]

Yeah, but it doesn't matter. It [...] doesn't matter. And the sacred meaning of this prayer, starting on page 35, contains the three types of tantrik.

[78:24]

Tantrik means commitment. And there's the tantrik 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 that's 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 God instead of your own speech, not a mundane speech.

[79:28]

And that of mind is that anything you think is of the essence of wisdom and all the usual sins 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 accept that from now on. What do you say?

[80:41]

but he's not going to go into the wall now. The Tsawa, either the root ones, the Yanlak or the birch, there's many of them. There's 14 Tsawa root dens and 8 branch dens. but he's working with the program now. Slowly, slowly, you'll find out about them. I need them. I said, look at what you're doing, boy. Look at what you're doing, boy. But basically, if you know the 10 virtuous acts and the 10 non-virtuous acts to avoid, then you'll have the basic meaning of all of this. If you just follow that, you'll get anything else. Tolo means each of them with my mouth.

[81:56]

In other words, I'm thinking of each thing and each bad for all bad. And I have one by one, and I'm verbally saying all of them. or thinking of them. And shab means to feel sorry that they used our limbs. Like, not really confess, but just to be very sorry about the whole thing. That's the meaning of tolo shabdhu. This is the way of thinking. This is the way of thinking. This is the way of thinking. So then next tithwa means the emotional problem that you've had? Jiva is the intellectual problems that you have.

[83:23]

Neva are the natural sort of things that you do just every day. Tuva means falling from your vows, like if you've taken monk vows or other types of vows and then you've broken the tuva. Kriyamā, there's six types of kriyamā, so he's not going to go into those again today. You'll have to learn that later. Anyway, there's six types. All of them now become purified. And so you're asking Dāi Jasambha to please purify all of these different types of things that you've just enumerated. Why is it that I can stop after you've said all this? He said to you, oh, very good, very good.

[84:35]

I'm glad that you said all this. And in the future, you mustn't commit any of these sins anymore. You don't give a thumbs up. See, they take you out and you don't give a thumbs up. Only when you get sent out. You don't give a thumbs up. [...] So after this, you visualize that Vajrasattva and the concert dissolve into light, and this light is absorbed into your body, and it's thoroughly mixed.

[85:52]

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. In fact, your speech is the same, but you don't have to. You can also just think that your mind has become the same. That's all right. But anyway, it all results in 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 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

[87:17]

the basic nature of your own mind that already exists. So you sit in that form of meditation now for a while, for a long time then? When you say you've got that, you can't tell if I've got that. So you make yourself look like that. Now you're telling me, I don't think I've got that. You can't tell if I've got that. You're wrong with him. You're wrong. He said to me, he [...] said to me, So while you're doing that, born with meditation, you are not aware of any external things at all?

[88:30]

But you're just watching your inner mind and you try to look at what is the nature of your mind. And you'll find that the mind has no real shape or color, etc. But it's a kind of clarity of consciousness that you will see. And this state of meditation is very... It's called... [...] That's the Sakyasara way of calling it. Or in the Nimrata school, it's called the Sattva Chambal. In the Kati school, it's called Sakyasara Chambal. But really, all of these names are just different names going from the same thing. It's basically meditating on the basic nature of mind. So there's different terms really referred to the same medication.

[89:33]

When you, um, medicate, um, unmade, In other words, you're not making anything stop. 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 or that kind of thing. Just your mind is straight in the present. And just seeing the firmness 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 leaves your concentration on that state for a while.

[90:47]

I should have just Be aware of this view, that frame.

[90:53]

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