I remember my dear uncle. Chanting. Thank you. Thank you. My dear boys, do you know what joy is When I'm done putting them back on, while they don't look the same, so I'll say it isn't a part of my story.

[01:41]

My time will Surrender now, surrender soon. Such is your temple, temple, Jesus, in what temple? How much, O what is? Your temple, your temple. T'was the day St. Gilbert met him. A gift of good cheer and joy he brought.

[02:43]

Good riddance from none like so I did. A different sort than they will do. Shout among us our news, a different version, but our voice Why should Jesus sin among us so wildly? Namo'valokiteshvaraya Namo'valokiteshvaraya

[03:54]

Chö chen yin wang, nam la so wang re. Kha yin wang, chö dwey par do chen. Chan nam yang, nam wang, chö chen lop köl shak. Rejoicing in the brightness of white, Shem ben Yipur, Shabbat so white. Dharmam se che chalwa dharmam che che armi che omkho che gyur gyur pe su

[05:03]

Bhāgyo chhāṇād meṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅgaṅ In the so-called foundation of teaching, we'll share in your teachings to the next generation. You needn't do the good you do, Till you're reduced and yet don't watch him kill us. Jeywa suwi mejewa pe, kuthu nandu sunju, shukla bhaksa shin, rikyap lama rukwa neko,

[06:25]

to my shore. They gave us their freedoms, our war and peace. They gave us their souls, the war they gave us. Jyoti, [...] There are no more silver surgeries. Unpunctuable ways. Would you be generous? We've got them all, but you can't have them.

[07:40]

Namo'valokiteshvaraya Namo'valokiteshvaraya Namo'valokiteshvaraya Bhagavad-gita, [...] is We come to obey you.

[08:47]

The good sheep, they just don't play God. They always get blessed. They won't go out until the Lord shows. They won't go out. Namo'valokiteshvaraya Namo'valokiteshvaraya Namo'valokiteshvaraya Dhamma-vijñeṣu vād-dravīd-guṇa-sukhaṇḍu-niveśa-juṣuṁ

[10:00]

Oh, what a treasure, what a treasure, What a treasure, what a treasure, I believe in you, [...] Namo kye Sangpa Lhagpoyin chok [...]

[11:15]

Amen. Sambhaja Tukdrache, Ati Veche, Sambho Sambho, Sanam Tukdrache, Dhammo Sambharache. Sambhaja Tukdrache, Tukdrache Bhadra, Duryodhana Sambha, Khandroche Bhanumdza, Thepache Tukdrache, Namo Tsunami Bhanumdza. Chitranjya Vajrasattva, Datsen Tsa, Dharmakaya, Simbhachaya, Jigme, Lama Nungye, Nyingye, Bhunme, Chanme, Thakye, Jigme, Khambe. Nisangjya, Ayanda, Dharmachaya, Jigme, Khorlochaya, Jigme, Tukdrache, Dhammo Sambho, Sanam Tukdrache, Dhammo Sambharache. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. There is a saying in Tibetan that if you don't have a wife, you can't have children.

[12:35]

So this was the prayer for success in all the various aspects of the meditation of Chenrezig. including the self-visualization and the unifying the self-visualization with the great compassion and the realization of Mahamudra. And so, having completed this prayer, then now I'm going to give a brief explanation of the nature of the practice. He said, if you don't want to do it, you can't do it.

[13:55]

If you don't want to do it, you can't do it. If you don't want to do it, you can't do it. So why is this practice referred to as the union of great compassion and Mahamudra? This is the special instructions that derive from Bari Lodzawa, the great translator who made this transmission go through the Sakya line. This is the special instructions on meditating on oneself as the Chenrezig, which

[14:58]

fulfills the aspect of the practice known as the stage of arising. And so one develops that visualization very clearly as for oneself as Chenrezig. And then at the same time you combine that with the very profound view of the nature of mind, of seeing that all appearance is mind projection, that is illusory and is without any descriptive characteristics. So firstly by meditating on oneself as Chenrezig and meditating on that form of the deity as being like a reflection in a mirror, or like a rainbow, insubstantial, and yet there. We meditate like that, combined with this Mahamudra view, seeing the true nature of mind. And so, because it combines these two aspects at once in the same meditation, it is known as the, like the combination of the great compassion and Mahamudra.

[16:07]

I have a question for you. I'll send you another one. So the fifth instructions of this transmission derive from one Lama that's particularly known as the Patch Sower.

[17:28]

And his actual name was Dharma Wuzer, or Clear Light of Dharma. But he was called this patch saw because he was a yogi who'd completely given up all kinds of worldly activity and he was completely free from any kind of ego clinging or selfish intention. And he lived in a state of what seemed to be complete poverty. And his clothes, as his clothes rotted on him, he would just sew on another patch. And so eventually he was just all covered in these patches that he'd sewed on his clothes. So that's how his name derived. And anyway, these instructions are called the Pith Instructions of the Patch Sewer that we're going to discuss. So, we are going to talk about how to get rid of the negative karma.

[18:43]

So, to begin with, to approach this practice, first it is extremely important to establish the right motivation by the contemplations on these preliminary thoughts of recognizing the preciousness of human existence, of seeing the uncertainty of the time of death, of seeing the suffering that pervades all of samsara, seeing how samsaric existence is unsatisfactory and recognizing the law of karma, cause and effect. And so these kinds of contemplations turn the mind towards the true Dharma and arouse the mind to be a fit vessel for this practice. So these preliminary contemplations are said to be extremely important. So, this is what I want to tell you today.

[20:25]

So, this is what I want to tell you today. In the second part, we will talk about how to get rid of negative karma. In the third part, we will talk about how to get rid of negative karma. In the past, I have been to many places, but I haven't been able to go to Changsha.

[21:26]

I have been to many places, but I haven't been able to go to Changsha. [...] And then, so those contemplations is what is called the ordinary preliminary contemplations. And next comes the extraordinary preliminary, which is going for refuge. And according to this pith instructions from the Pachasoa, in this method then there is a special way to visualize that in which you go for refuge.

[22:29]

So you imagine in front of you six tiers, six like steps that are going up and back. And in the center of the first step, sits one's own root lama in the form of Dojichang, Vajradhara. And around him are arranged the vast entourage of all the lamas of the lineage. And this is the first step being all the gurus. And then above that, on the second step, in the center is Chenrezig, and to his right is Manjushri, and to his left is Vajrapani. And all around them, filling the second step, are all the Yidam deities. And then on the third step, in the center is the Buddha Shakyamuni and around him is the Buddha Amitabha and all the thousand Buddhas.

[23:33]

And then on the fourth step is all the dharma books. You imagine all the array of all the teachings of the Buddhas and Bodhisattvas on the fourth step in the form of books, like as if there's a huge library. And then on the fifth step there is all the Sangha, that is all the community of those who are practicing and transmitting the Supreme Dharma, containing the 60 Narhats and all the Bodhisattvas who were present at the times of the teaching of the the sutras by the Buddhas and so on. And so that fifth step is filled with all the Sangha. And then on the sixth step resides all of the Dharma Palas, the Dharma protectors. So this is the way, in this method, that you visualize your source of refuge.

[24:35]

This is the way to do it. This is the way to do it. And then at the same time as visualizing that, you visualize yourself in the middle

[25:37]

of this vast, perfectly pure land that seems to be made out of bliss and that it's shining golden and made of lapis lazuli. and many kinds of precious substances that abound everywhere, like you're in this fantastic park. And to your left is your mother, and to your right is your father. And even if your mother and father are deceased, then you visualize them as alive, just the way you remember them. And in front of you is all of your enemies and harmful beings that up until now have been your enemies. And behind you and to the sides is all your relatives, your close relatives. And then all sentient beings there without exception are there with you in this wonderful place going for refuge. And even though Well, even though you are imagining all sentient beings without exception, including those beings who are completely enmeshed in the visions of hell realms and hungry ghost realms and animal realms and so on,

[27:12]

You imagine that they look like people, that they appear like people, that they can hear and understand and have the qualities of understanding the meaning of words that people have, even though these beings are in the animal realm. And so you have this vast thought that all sentient beings, without exception, are there, present, and you're all going for refuge together. In the past, when I was a monk, I used to go to the temple to pray. I used to go to the temple to pray. I used to go to the temple to pray. This is a different channel.

[28:22]

So this covers what you are going for refuge in and who is going for refuge. And now for the time or the duration of time for which you go for refuge, you consider that you are going for refuge in this source of refuge until you realize full Buddhahood. And it's not like you take refuge just at this minute and then it's over, or that you take refuge just until you die. But you take refuge until you have total realization. And so you think with one-pointed devotion and faith that you're taking refuge in this Lamas and Yidams, Buddhas, Dharma, Sangha, and all the protectors and so on. thinking that this is your refuge and that you've found your refuge, you've found your path and you're completely committed to that and you develop intense feeling of devotion and relief that you have this refuge.

[29:51]

In the past, there were only a few of us, but now there are more than 300 people. And so, how do you actually go for refuge when you're considering that from this moment of taking the empowerment until full enlightenment you're going for refuge? The way that you actually do it is by developing this sense of great faith and thinking that the That which is the essence, the combined essence of all the compassion and wisdom of all the Buddhas and Bodhisattvas in one form, and that which is the source of all of the teachings of all of the Dharma,

[31:36]

the one that is opening the door to the Dharma, to the path of spiritual realization to you, that is your root lama. And so you think, above all, that you are taking refuge firstly in the root lama. So with that thought you actually say, I go for refuge in the lama who is the source of all dharma and so on.

[32:56]

You actually say that out loud. And secondly, you say that you're taking refuge in those who have completely who have released all that needs to be released and who have realized all that needs to be realized, that is the fully realized Buddhas and Bodhisattvas, in those I take refuge. And so this second part of the liturgy covers going for refuge in the Buddhas that are on the third step and the three classes of Bodhisattva and all the Yidam deities that are on the second step. And then directing your attention to the fourth step, which is this massive library of all the books of the Dharma, then you say that I and all sentient beings, as limitless as space, go for refuge in the Dharma, which is the source of all wisdom qualities.

[34:22]

Just as in the Bhagavad-gita there are some comments, I have a friend who is a professor at Harvard University. He is a very good student. He is a very good student. and then you say that you go for refuge in the great sangha. where you are directing your attention to the fifth and sixth steps together, so that in this case all the dharmapalas and all the bodhisattvas that are considered those who are transmitting the teachings are considered as one, as being the sangha or the community of those who transmit the teachings.

[35:33]

And so you say once again, with great devotion of body, speech and mind, I go for refuge in the sangha. When I was young, I used to go to the temple to pray. [...] So when you go for refuge, then you think that when you go for refuge in the Lama, then this is the one who leads you upon the path to the realization of one's own Buddha nature.

[36:35]

And the Buddha, when you go for refuge in the Buddha, that's the one that is the result, who has demonstrated the whole path to begin with. And when you go for refuge in the Dharma, this is going for refuge in the path itself. And when you go for refuge in the Sangha, this is going for refuge in the community of friends that are going with you along the way, along this path to Supreme Realization. So that just as when you go out on a long journey, You need to have good friends at various resting stations and so on, on the journey. That is the way that the Sangha serves, to be your companions. In the old days, we used to go to the temple to pray, and then we would go to the monastery [...] to pray,

[38:08]

And so this is the instruction, like the elaborate instruction on how to perform the going for refuge, the attitude of going for refuge. However, if you don't have time and cannot do it in this complete way, then it's perfectly satisfactory to do the abridged version. which is where you simply visualize in the sky before you is Chenrezig himself. And you think that this in very essence is the lama, and the mind is the Buddha, the speech is the dharma, and the body is the Sangha. And so thinking that, that within this one form of Chenrezig, that all these sources of refuge are completely all together, completely intact, then you make this thought, you utter the words that, I go for refuge until enlightenment in the noble Chenrezig, the source of all refuge.

[39:32]

But the The point is that whether you do the abridged version or the fully extended version, it's not any different. You know, the benefit is no more just for doing a more extensive version of it. What counts is that your own one-pointed devotion and faith. And that's what you have to develop when going for refuge in this way. So, whichever version that you use, whether it be the long version or the short, and whichever liturgy you use, there's also a short, whether you just say, I go for refuge in the Lama, I go for refuge in the Buddha, I go for refuge in the Dharma, I go for refuge in the Sangha, like that, that the, whilst developing the type of faith and devotion and the attitude of going for refuge, you recite the liturgy many times, maybe 21 times, maybe

[41:00]

a hundred times or ten thousand times or a hundred thousand times or whatever, that saying that liturgy and developing that mental attitude is what is considered the practice of going for refuge. So, I'm going to read this book to you. I was born in Russia.

[42:06]

I was born in Russia. I was born in Russia. Did he visit a car marketing store? And so completing this stage of the practice of going for refuge, which until now is what has been called the relative going for refuge, then you do the ultimate going for refuge, which is you imagine that from this source of refuge that's visualized in the sky in front of you emanates immeasurable light, which

[43:33]

of universal liberation, that all beings are then immediately born in the pure land of bliss, that is enlightenment itself. And then you then visualize that the top two tiers of the protector and the sangha, on the fifth and sixth tiers, dissolve into white light and are absorbed into your head. and you gain that blessing to the body. And then the collection of all the dharma dissolves into red light which is absorbed into your throat. purifies your speech and then the Buddha and the Yidams and the Lamas, the lineage and root Lamas, all dissolve into blue light which is absorbed into your heart and you gain the blessing of the mind.

[44:54]

And at that point you imagine that your body, speech and mind is, has become completely inseparable from the body, speech and mind of all the enlightened ones and there is no differentiation and so recognizing that you rest the mind in that state and that is said to be the ultimate going for refuge. So this is the extensive version of the ultimate Going for Refuge, where you visualize all the different aspects one by one dissolving into light and being absorbed into different places. And the abridged version of the ultimate going for refuge is, as before, you've gone for refuge in just the manifestation of Chenrezig, considering that to be the combined essence of all the enlightened ones.

[46:03]

And you, at that moment, imagine that Chenrezig dissolves into immeasurable light and reaches all sentient beings without exception and is absorbed into you. And instantly then all yourself and all beings become inseparable from Chenrezig, become Chenrezig. And seeing that inseparability and recognizing all phenomena as mental projection, you rest the mind in that state, very simply in this state of emptiness. And this is the abridged version of the ultimate going for refuge. In the past, we used to go to the mountain to get water, but now we don't go to the mountain to get water. We go to the mountain to get water, but we don't go to the mountain to get water. in terms of seeking Judaism.

[47:23]

So the next part of the practice is you actually make prayers. You're praying for your spiritual path to actually be successful. And so firstly you pray that may your mind turn towards the Dharma. And then you pray that may your Dharma become your path. Then you pray that may all the delusions... May all the delusions that arise on the path be clarified. Any obstacles be clarified. And then you pray that may all delusions arise as wisdom. And so you repeat that prayer for making your spiritual path something that really works in that way.

[48:27]

I don't know if it's a good thing or a bad thing, but that's how it is. So this going for refuge and this prayer up to this point is being the technique for ensuring that your path is not erroneous, that you actually get on the right path and that you're going to the supreme realization of Buddhahood itself. So that is why the going for refuge and developing this kind of prayer that your path be successful is so important so that you are constantly guided in the right direction. And secondly, so that your path not only is the right path, but it is the supreme among the right paths, then you have to give rise to the supreme motivation of bodhicitta.

[49:58]

And so next comes in the practice the giving rise to the sense of love and compassion for all beings, the committing yourself to liberating all beings, which is called giving rise to bodhicitta. In this way, we will be able to teach our students how to be a good teacher. We will be able to teach our students how to be a good teacher. When I was young, I was afraid to go to school. [...]

[51:00]

I was afraid to go to school. [...] I was afraid So basically you think you develop a greater perspective of the world of existence and see that throughout all of existence you are intimately connected with all sentient beings without exception. that all of them without exception has been your mother many times. And you think like this and think that you have to give rise to the thought that I wish to help all mother-like sentient beings without exception.

[52:02]

But you recognize your shortcomings at present, that you do not have the power to liberate all sentient beings. So you think that in order to do that, in order to liberate sentient beings, I must quickly attain Buddhahood so that I have the powers just like the Buddha has the power to benefit all sentient beings. And so, with that kind of motivation, you say to yourself in the practice that, in order to be able to do this, then I will practice, do the practice of the Great Compassionate One, Chenrezig, and will realize the essence of this practice in order to benefit sentient beings. And then, so this is the relative aspect of the bodhicitta and then you go to the ultimate aspect of bodhicitta by examining this idea and seeing that the whole conception of self and others and all sentient beings and myself and the Buddhahood and so on as a goal

[53:15]

is illusory, is mental projection. And so at the moment of that intense compassion of wishing to deliver all sentient beings, you recognize there and then that this is illusion, that there is no self and other, there is no self, there is no sentient beings, and rest the mind in that natural state. In the beginning of the year, there is a festival called the Kandajin festival. It is a festival where people from all over the world come together to celebrate. to Muhammad, the General Mayor, to the Deputy Attorney General.

[54:29]

And so you develop these thoughts connected with the liturgy in the recitation whilst you're doing the practice. However, you have to be able to carry these ideas into your daily life, so that as you go about your daily life to maintain the connection with the idea of going for refuge, you maintain a kind of constant awareness of the wonderful blessings and the power of the refuge of the Buddha, Dharma and Sangha and so on, so that you get to a point that whenever you see anything beautiful, like a nice flower, then immediately upon seeing it you think, I'll make this offering to the Three Jewels And whatever you perceive around you, any kind of good things, you're constantly thinking of it as a great offering that you are creating for the Three Jewels. In this way you develop your faith.

[55:33]

And then furthermore, for the development of bodhicitta, then as you go about in the world and relate to people and so on, then you maintain an attitude of compassion. and love and dedicate all your virtues and merits and good feelings to all sentient beings and think, may all beings be happy. And you actually let the words come out of your mouth, may all beings be happy. May samsaric suffering be over for everybody. And you go about developing those kinds of thoughts and letting yourself actually say it. I have been doing this for a long time.

[56:38]

I have been doing this for a long time. So at this point in the practice, although it is not compulsory to continue the practice in this way, it is good at this time to insert here

[57:39]

a brief practice of Vajrasattva, Dojji Sempa, which is in order to purify all your negative accumulation from beginningless time throughout all your lifetimes. And because the practice of Vajrasattva is supreme and ideal for this process of confession and purification of all your negative tendencies, it can be inserted here. So for that reason, at this point, I will give a brief explanation of that stage of practice. So, you may, at this point, visualize visualize your body in its ordinary form and think of Vajrasattva upon your head. Or because we have entered the path of the mantra yana where you have to see all phenomena as the manifestation of the deity, then at this point you visualize, you could visualize yourself as Chenrezig with Vajrasattva upon your head.

[58:54]

In the beginning, when I was young, I used to go to the temple to pray. So, that's why I'm here. I'm here because I want to learn. And so, you visualize Vajrasattva seated on the... And so you visualize a many-petal lotus upon your head that is perfectly pure and white and is fully open, and upon that is a flat disk that's like a moon disk that's in the center of this lotus, and then upon that resides Vajrasattva,

[60:35]

you recognize that in essence is your own Lama and it appears as Vajrasattva. That's pure white in color. with one face and two arms and is holding a golden Dorje at the heart, a golden bhaja at the heart and a silver bell into his waist and is completely adorned with the silk and jewel ornaments, the ornaments of the bliss body of Sambhogakaya. and the size of the image of Vajrasattva should be about the span between your thumb and tip of your finger. I don't know. I don't know.

[61:36]

I'm going to do that. And you may or may not visualize the Vajrasattva as in sexual union with his consort, the white Buddha Dakini Nyanma. The point of this is that if you don't visualize him as in union with his consort, then you have to think that he has a consort, that it's somehow there. But the point of this is because the male principle of the deity represents upaya, or skillful means. and the female principle represents prajna or wisdom.

[63:13]

And so, however you visualize whether it is actually there in sexual union with the consort, you have to recognize that it is the union of skillful means and wisdom. And this is the symbolism of the father and mother figures in sexual union, is this union of skillful means and wisdom. Do you spell the Q's name? N-Y-E-M-A I don't know Sanskrit. Garavi?

[64:19]

You can let her go by her Tibetan name. So far she has no English name, none of us know the Sanskrit name, so let her be. So, in Tukala, there is a word, chung chung, which means the same as [...] the

[65:28]

I have a question for you. I have a question for you. So you visualize that within the heart of the lama in the form of Vajrasattva is a moon disk the size of a split pea. And upon that is the white syllable, HUNG, that's the size of a grain of white rice, like standing up.

[66:44]

And so you visualize like that and then pray that may all of the defilements and obscurations accumulated since beginningless time May they be purified. And then you visualize that from this hung syllable in the heart of Vajrasattva emanates immeasurable light that goes streaming out in all directions and reaches all the Buddhas and Bodhisattvas. And this light is returned from them in the form of like an amrita, actually like a liquid that comes and is all absorbed into the hung syllable within the heart of Vajrasattva. And at that point you think that this hung syllable has become extremely potent, extremely powerful. And then once again you pray, may all my defilements and obscurations be purified. And so at that point, from this hung syllable, pours out a great flow of this white wisdom nectar that completely fills the body of Vajrasattva and his Buddha consort, Dorje Nyanma.

[67:56]

And from the bodies of the two of them, falls down, this white wisdom nectar that enters your body through the top of your head and flows through your body and cleanses all defilements that you imagine are residing within your body and are being washed out. In the beginning, when I was young, I used to go to the temple to pray to the Buddha, and when I was old, I used to go to the temple to pray to the Buddha. I don't know how to say it in English.

[69:05]

I don't know how to say it in English. Yes, yes, yes, yes, yes. And so this wisdom nectar, as it flows through your body and purifies all obscurations and defilements, regarding this process there are three ordinary and four special

[70:28]

of instructions on how to visualize this. And first the three ordinary. As the wisdom neck, this white brilliant wisdom neck that flows through your body, you imagine that from your pores and from your skin. comes dribbling out pus and blood that is the sickness, residual sickness that presently is waiting its time to ripen within your body. All of that is being sought out and pushed out of your body. And so all of this is coming out until there is no longer any left to come out and the white wisdom nectar continues to flow. And then secondly, demons are removed from your body, which is various kinds of

[71:33]

negative hostile energies that are associated with you that are somehow attached to your being and all of these are purified out and so you imagine that as this white wisdom nectar goes streaming through your body that out of the lower part of your body goes fleeing all kinds of strange-looking demonic creatures with pigs' heads, horses' heads, and dogs' faces and so on, that all cannot bear to live. it with this nectar as it flows through your body. And within the white wisdom nectar, it's like if you look closely you see that there's many very small forms of the deities of Hayagriva, Thamdrang, with the green horse's head, that are going through your body and removing these demons.

[72:44]

And then thirdly, all of your own negative karmic actions, the accumulation of negative karma and your own defilements, you imagine that this is being removed as if all, as if like the, it all comes out dirty so that the white wisdom nectar goes in but it's washed out as if you're washing a very dirty cloth. And you imagine all the dirt and filth that is being taken out of your body until it's just the pure wisdom nectar. So, if you don't know how to do it, [...] you don't know how to do it. In the beginning, it was very difficult, but now it is much easier.

[74:04]

And so if you have the kind of diseases that are fever causing, then you imagine that this wisdom nectar is white in color and extremely cool and you actually visualize its very cooling effect as it removes the sickness that may cause fever and heat, too much heat in the body. And then if you have the kind of sickness that may be like chills within the body where your body's very cold, then you imagine that this wisdom nectar is reddish in color and is very warm and has this very warming feeling as it goes through the body and warms up wherever there's like cold spots and removes the sickness in that way.

[75:36]

and where you have the kind of sickness that is like you're too highly strung and you have a very great deal of nervous type of energy, which is due to imbalance in the wind within your body, then you visualize the wisdom nectar as this gleaming yellowy color that's like warm butter. And this goes through the body and calms and stills your jangled nerves. In the beginning of the world, there was no such thing as God. There was no such thing as God. Mawangpanna, Tugul Dubai, Mawangpanna, [...]

[77:06]

So then the special instructions, special visualizations, the four special visualizations are that after you have visualized in this way that all of these defilements, sicknesses, demons and so on have completely dissolved into emptiness and have gone, that your body is transformed into a perfectly pure white crystal vase that is something very, very fine. And then it it fills up with the wisdom nectar from the top down.

[78:30]

And although it is already completely white and shining, that just in the same way as you have a white snow on a snow mountain that's completely white, when the sun hits it, then it becomes dazzlingly white, like a whole many more degrees more white, more bright. then you imagine that this wisdom nectar as it comes into your head from above that it fills your head down to the level of your eyebrows and at that point you give rise to the thought that all defilements of the body are completely purified and the seed of realization of the nirmanakaya, the manifestation body of the Buddha, is planted and that you will realize nirmanakaya. And then as the white wisdom nectar continues down and you become absolutely brilliant shining down to the throat level, then you imagine that all the defilements accumulated through the speech are completely purified and you attain the

[79:39]

you will attain the results of the realization of the sambhogakaya, or the bliss body of the Buddha. And as the white wisdom nectar continues and fills your body down to the heart center, then you imagine that all defilements accumulated by the mind are completely purified and you will realize the dharmakaya. of the truth body of the Buddha. And as your, then your whole body becomes filled with the white wisdom nectar and shining bright, brilliant like the sun shining on a snow mountain, then you think that all defilements of body, speech and mind combined are completely and utterly purified and you attain the result which is the realization of the svabhavika kaya or the You may call like the inherent body or the essence body which is the recognition of the combined, of the inseparability of these nirmanakaya, sambhogakaya and dharmakaya.

[80:52]

So this is the extensive version of the visualization of Vajrasattva. And if you wish to do just the abridged version, then that is okay. At that point, then you visualize simply that your Lama, inseparable from, or manifesting as Vajrasattva, resides upon the top of your head you develop faith and pray for all defilements to be purified and then whilst reciting the mantra then you visualize that the nectar descends down and actually you just think all defilements are being purified and all obscurations are gone and at the conclusion of the practice you think that all of that is completely and utterly I am purified. So, I'm going to give you an example of how to do it.

[82:59]

And so, for this meditation To be effective, you have to have what are called the four powers that enhance this practice. And first of all is the power of the support, which is that in order to fully gain full effect from a confession and purification practice, you need the support of that which you are relying on, which in this case is Vajrasattva and the Hundred Syllable Mantra. And so, this Vajrasattva is considered the supreme, most skillful means to

[84:20]

to make this purification of all obscurations and defilements work. So you rely on that, and you actually think you're really relying on this thing, which is Vajrasattva. And then secondly, for it to be effective, you have to arouse some real sense of of seeing all of the defilements and wrong actions and negative things that you've done, not just in this life, but in all previous lifetimes. And you have to kind of develop within your mind a sense of horror at what you have done, and a real sense of regret, which is different from guilt, but you have this sense of regret. And this is very important that you really want to become free from the future negative results of all this negative accumulation. And then thirdly, you have to have a conviction or faith that this is actually taking place, that it really is being removed.

[85:31]

And this is the third power, which is the power of conviction, or maybe power of faith. And fourthly, is the power of your resolve that from now on you won't do that again, make a very firm commitment within yourself that you will try to always develop positive tendencies and abandon non-virtue wherever possible. And so then,

[86:31]

When you have completed this stage of the practice then once again you pray that may this really take place. You pray to Vajrasattva once again and at that time you imagine that Vajrasattva gives you, makes like a promise to you that You, son or daughter of good family, all your defilements and obscurations are purified. And you imagine that Vajrasattva is extremely pleased and dissolves into light and is absorbed into you. At that point, your body, speech and mind become of one essence, inseparable from the Guru, Vajrasattva. and you recognize that all phenomena is mere mental projection, is nothing other than the after image of emptiness, and so you at that point release all fixation upon

[88:02]

any phenomena and rest the mind in its own natural state. And this concludes this practice of purifying all defilements. So, it is very important for us to be aware of this, and to be mindful of it. Thank you. And so if you do this practice,

[89:34]

It's very good to do each stage of the visualization very clearly and repetitively so that you do it over and over again and you gain a habit of doing this and really work at refining the way that you practice this. And at least you should do seven recitations of the hundred syllable mantra. if you engage in this meditation. If possible, you may do many more, like 21, or 100, or 1,000, or 10,000, or whatever. And this is an extremely profound and wonderful practice with very great, powerful benefits. But anyway, as far as like a carryover into your daily activity, then you may, just when you're bathing, taking a shower, think that the shower water is the wisdom nectar of Vajrasattva. And as you're washing off the dirt from your body,

[90:52]

Imagine that you are purifying, with this wisdom nectar, all of the defilements and obscurations, both inner and outer, and all the fixations, both inner and outer, that you have accumulated since beginningless time. And constantly, whenever you do the practice, Like in that case, you may just say the six-syllable mantra of om benzo sato hum, which is just the name of Vajrasattva. And this six-syllable mantra has an extremely powerful and profound...

[91:29]

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