have been purified. And so this is the important point is to develop this conviction that is actually taking place. So all of this section of the practice up until this point pertains to the accumulation of merit.

[01:16]

And it is said that in order to attain Buddhahood that you need to put together these two accumulations of merit and wisdom. And merit meaning all kinds of very positive karmic trends that you develop. And so... So when you go for refuge and develop faith and devotion and pay homage and so on, then you purify all of the negative karmic tendency of being brash and rude and causing insults to others and the faith and devotion that you develop is an extremely purifying accumulation to develop. And likewise, when you develop the thought of bodhicitta, of caring for all sentient beings without exception,

[02:25]

then you purify your negative tendency of dwelling upon your own welfare and just cherishing yourself and being selfish and so on. And so by means of the bodhicitta you undo the harmful effect of your selfish ego clinging. So up until this point the practice has been to develop all these very strong positive tendencies. Yeah, definitely.

[04:05]

So, then we begin the accumulation of wisdom, which is firstly by uttering the mantra, om subhava siddha sarva dharma subhava siddha ham, which is written in the liturgy. At this point, instantly, we think that all outer and inner appearances completely dissolves into emptiness and we simply rest the mind in its natural state without any fixation upon any particular object, void of any reference point. And this is part of the special power of the skillful means of the Vajrayana. Whereas in the Mahayana then you have to derive the view of emptiness through like a more analytical deduction by going all phenomena is mental projection. mental projection is illusion, all illusion is caused by the combination of various causes and conditions and all causes and conditions are beyond any descriptive characteristics.

[05:52]

And so you actually refine the view in this way that is like a process, it's a gradual process. But in the Vajrayana merely by uttering the mantra which contains the very powerful blessing that is associated with the samadhi of this supreme view of emptiness, then you say the mantra and then rest the mind in its natural state, and at that point you see emptiness. And normally, because we have this very coarse clinging to the idea of our body as this thing made of flesh and blood and so on, that we have this impure fixation of ourself and our world, then it is very difficult to... instantly just change that into the pure appearance of the deity in this illusory bliss-filled palace. And so because of that fixation we cannot make the sudden change.

[06:53]

But if we dissolve firstly our coarse fixation into emptiness, which is achieved through this Aum Subbawa mantra, then out of that emptiness it's very easy to suddenly appear as the brilliant deity, the union of form and emptiness. So this dissolving into emptiness has a very important function in meditation. So up to this point I have dealt with the preliminaries to the actual practice of the meditation. And so as you see, these preliminaries end with this all dissolving into emptiness, and then later you appear as the deity.

[08:02]

And so at this point, this concludes the discussion on the preliminaries for today. So at this point, dissolve into emptiness, and then tomorrow you can reappear as the deity. And so if there are any questions at this point, then please feel free to ask. Yes, is any time you're using the visualization of Vajrasattva a good time to visualize Duryodhana, his counsel? It seems to me that in this world, there are many people like you. Yes, that's right. And yes, so it's good to actually always think of Vajrasattva here, those in Myanmar, the consort.

[09:44]

However, the important point is to recognize the symbolism of this, that this symbolizes the inseparability of skillful means and wisdom. of compassion and emptiness. And so even if you visualize Vajrasattva as just alone by himself, then you must recognize that his very nature is this union of means and wisdom. When you say means and wisdom, does that mean or? top-down share of in now what are the took down on by me is so this I mean a cultural mess usually what start over top the share of say

[10:47]

Yeah, it was all referring to the same thing. when you talk about form and emptiness, or means and wisdom, or clarity and emptiness, or bliss and emptiness, that it's referring to the same thing, that the inseparability of manifestation and emptiness. Just this, he's also passionate. Yes. When you visualize a large circle in your head, do you visualize it as if you're looking at yourself with a phone call? Yeah.

[11:51]

When I was young, I used to go to school with my friends. I used to go to school with my friends when I was young. After that, seven years ago, we were going to the U.S. We were going to the United States. We were going to the U.S. We were going to the United States. We were going to the U.S. When I was a child, I used to go to school with my parents. [...]

[13:05]

Yeah. Yeah. Yeah. So to begin with, you just think that it's there and you develop like the idea that Vajrasattva is sitting on your head and you feel it like there's something there. And gradually as you become accustomed to that, you can build upon it and actually start to visualize. But the important thing is that it's not using eye consciousness. Visualization does not use eye consciousness at all, so it's not like you have to see it from a particular angle, and it is mind consciousness. So the eye consciousness is out of work in this meditation. I have two parts.

[14:19]

One, is it appropriate to invite yourself and practice from another lineage within this? And second, I've been given various ways of reciting the mantra at various times in relation to the visualization. What is the appropriate time to relate the hundred-silk mantra? Is it interlocked concurrently with the seven stages of visualization? When I was a child, I was born deaf. [...] They come now. And they're generally going to do a job of this.

[15:23]

And then they make them think, you know, you just got to do this. So yes, the other slightly different versions of the same meditation, it's all the same. You can use whichever. And then the mantra, the hundred syllable mantra is recited all the time whilst you're doing the seven visualizations, the seven levels of the visualization. So from the time that the wisdom nectar begins to fall from the seed syllable hum until the end where you do the supplication.

[16:35]

What is the reference to make mind consciousness, brain consciousness as far as visual vision? What is the reference to make mind consciousness, brain consciousness as far as visual vision? What is the reference to make mind consciousness, brain consciousness as far as visual vision? So the various consciousnesses that are associated with the organs, such as the eye consciousness associated with the eye, is that

[17:44]

part of your consciousness that labels form and sees things, objects and so on, and labels them as being attractive or not attractive or whatever. And that is the eye consciousness that is operating behind the organ of the eye. And likewise, ear consciousness is that part of your consciousness that hears sounds and is able to label sounds, identify sounds and so on. And similarly with nose consciousness for smells and the tongue consciousness for tastes and touch consciousness with the organ being the whole body for feeling, sensation. And the mind consciousness is the consciousness that is aware of thought and emotions and so on. And its object of perception, what the mind consciousness is able to perceive, is the...

[19:05]

is the unborn, uncreated true nature of mind that is free from any kind of descriptive characteristics. So that awareness is mind consciousness and that is what is operating in meditation, in visualization practice. Could Rinpoche give some tips on how to develop a practice like this? It seems you can get overwhelmed by the details. One might not know what larger plumb looks like. You have to start visualizing it. The magnetism is the number one way of this. The magnetism is the number one way of this. I don't know. I don't know.

[20:06]

I don't know. I don't know. I don't know. Do that. How so? So, you have to figure it out yourself by seeing what you can do, what suits you.

[21:53]

You don't have to do the fully extensive version of everything. you can do the abridged version and try to focus on this one aspect, and just thinking of justive genesis, if it's difficult to think of the entire array of all the deities and so on. But, you know, it's something that it's your own visualization. It's not like some kind of thing that you're trying to see. You are developing this visualization and you're developing it. in a way that you're able to. And so with the feeling that is really there, you build upon that. And so you can think of yourself as Chenrezig, or you may think of Chenrezig upon your head, and from Chenrezig comes the wisdom nectar.

[22:54]

Or you may think of it as Vajrasattva, like however you feel suits you the best. So in these visualizations, it's feeling something's there. That comes before. That's the primary. . Yeah, the most important aspect is just the thought that it is there. But it's very important to think that it is there, but yet it is emptiness. It's empty. There's nothing real, but it's there. It's bare and yet empty. Is taking this retreat as bare an obligation to do practice daily?

[24:01]

Is that one's choice? Thank you. It's up to you how much virtue you want to develop. So there's no, like, you absolutely are obliged to do this thing, otherwise you're going to be struck dead or something like that. There's completely your choice, the extent you wish to develop your virtue.

[25:08]

In the practice of Vajrasattva, when the demons are being removed, where do they actually come out? Where do you see them? You said the lower part of the body, but is it all the openings? Is it your feet or pores of your skin? . Mainly from your two big toes. Table. So from your two big toes and from your anus, you imagine the demons are rushing out.

[26:22]

So this concludes today. Chant Chant Chant Oh, my dear, oh, [...] my dear.

[27:44]

We're never going to die. We're never going to die. We're never going to die. Satsang with Mooji Thank you. Thank you.

[29:33]

Zubayr al-Zubayr [...] Thank you. I don't know.

[32:55]

Thank you. Oh, little baby, I'm so sick.

[34:55]

I don't know why I'm so sick. I don't know why I'm sick. I don't know why I'm sick. I don't know. I don't know what I'm doing.

[36:33]

We are at the end of our journey. We are at the end of our journey. Thank you. Oh, I don't know. I don't know if you can hear me or not.

[39:33]

So within the teachings on the development of this practice of great compassion that we have so far dealt with the ordinary and extraordinary preliminary practices, including the going for refuge and bodhicitta and so on, and have dealt with the development or the accumulation of merit and the accumulation of wisdom. And all of this that was dealt with yesterday has been the preliminaries to the actual main body of the practice. So today we're going to discuss the actual practice of giving rise to the Self-visualization as the deity of great compassion. I am very happy to be here today. I am very happy to be here today. I am very happy to be here today. And so to begin with, as beginners we have to develop what is called the five

[41:32]

the five purities. And the first of this is the purity of emptiness. And this is derived on a beginner's level by firstly, to begin with, visualizing oneself seated upon a throne that's made of jewels and precious substances, upon a fully opened lotus and moon disc, that one is seated there and you recognize that all appearance and your own body is the union of emptiness and form, of form and emptiness. And especially within your heart, there is like a sphere of light, completely empty with inside and so the interior of the body is visualized as being completely empty and this egg shaped sphere within the heart as being empty.

[42:55]

And so the second purity is of the what is called the purity of the blossoming lotus. And this is, you visualize within your heart the lotus, and then from that, in the center of that arises from the seed syllable A, the white moon disc. And this has a profound significance, which is that the lotus itself symbolizes that though abiding within samsara you're completely unstained by samsaric defilements and the are born moon disc symbolizes the one's bodhicitta one's actual bodhicitta itself that is increasing just like the moon

[45:42]

And so you have to visualize that. And also, although it doesn't belong to this second purity of the blossoming lotus, it's the lotus and the moon disk that is the important aspect in this visualization. And the third purity or the third degree of bodhicitta is another way we may call it is the that you meditate upon this white moon disc on the lotus within your heart there appears the white seed syllable HRI that is standing upright and So this is the third bodhicitta of the seed syllable.

[46:50]

Thank you. Thank you very much. You don't have to fight, you [...] don't have to fight. That's all. Do you have any advice for people who want to become a monk? Do you have any advice for people who want to become a monk? If you want to become a monk, you have to go to a monk. If you want to become a monk, you have to go to a monk. If you want to become a monk, you have to go to a monk. Take the area where I knew it was.

[48:40]

Two thousand. Two thousand. Two thousand. No, sir. And so the fourth bodhicitta is that of the, what's called the mudra of mind, the mind mudra bodhicitta. And so this is attained in the visualization through visualizing that all of this physical appearance. This body is like the union of form and emptiness. And then from the Siddhisthva-bhakti emanates immeasurable light that completely fills the body and all appearance. And you imagine that by the power of this light that all defilements accumulated throughout all your lifetimes is completely purified and the your body becomes that of the deity that is

[49:41]

like a moon's reflection in water that is form void. And then the light reabsorbs back into the sri which becomes the lotus again with the sri letter resting upon it. And this aspect is what's called the mind mudra bodhicitta. And the the aspect of the visualization whereby your body is transformed into the perfectly pure appearance of the deity itself is the fifth bodhicitta of the transformation into the wisdom body.

[50:52]

In the past, the monks and nuns used to go to the temple to pray. The monks and nuns used to go to the temple to pray. The monks and nuns used to go to the temple to pray. The monks and nuns used to go to the temple to pray. And so this is the fully extensive version of the visualization of these five aspects of bodhicitta that are covered in this, yeah? When the Sri first appeared on the moon, this, was there a special symbolism to that? Because you mentioned up till then the symbolism of each step.

[51:58]

Okay, just a second. And so when... So this fully extensive version of the degrees of the five aspects of the visualization that comprise these five bodhicittas can be covered by the abridged version of the visualization where you say the mantra, the Aum Subbala mantra and dissolve into emptiness and then out of emptiness instantly you imagine that upon a lion's throne on a lotus, on a moon disc, you appear instantly as Chenrezig. And although this, in the fully extensive version, you go through each stage and very clearly develop it and build up this process of developing these five aspects of the bodhicitta that are connected with the visualization, in the sudden way they're all there, all the aspects are there, but you do it instantly.

[53:07]

And so the meaning is the same. However, the amount of details and going through the process is slightly different. So the three syllable is that you have mind. The mind is that which is born continuously throughout samsara and in its various manifestations.

[54:09]

And the mind essence is your Buddha nature. And so this three syllable symbolizes your Buddha nature. And it's like the essence of mind is this three syllable. So this completely perfect visualization of your body changed into this union of emptiness and form, the body of Chenrezig, the Great Compassionate One, is visualized as having one face and four arms that is white in color and the legs crossed in the Vajra position.

[55:15]

Yes, in the Kuntalkarvaiyabhati, Jonsente, And so the reason for visualizing this the body as perfectly white is because it symbolizes that mind is completely free from the defilements of discursive thought, of emotional defilements, and that it is absolutely immaculate. So this white color is for that symbolic purpose. And the Because all of samsara, although there is like myriad different types of experience and myriad different dharmas within samsara, all of these dharmas are covered by the one single dharma that all in essence is emptiness, of one flavor of emptiness.

[56:43]

And because of this single essence with all dharmas, then Chenrezig has one face. one head. And because of the four immeasurables of love, compassion, joy and equanimity that are completely without limit and completely without any break, that are continuous, then Chenrezig has four arms. When I was a child, 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. In the past, people used to go to the temple and pray to the Buddha.

[57:50]

But now, people don't go to the temple and pray to the Buddha anymore. Yes, that's right. That's right. And so of the four arms, the two in the front that in actual fact, a slight digression here that

[58:55]

sometimes when the deities have many arms that the arms all come from one shoulder and in this case there's like two shoulders so that the arms at the back where their arms are holding up, they could be called the first two arms and then the second two are the ones that are in front. But anyway, for the purpose of this discussion, the two hands, the two arms that are joined together in the prayer mudra, symbolize the union of wisdom and skillful means that is one's mind's essence. And at the same time, the secondary aspect of this gesture of the two hands together is of one, as Chenrezig, praying continuously for the benefit of all beings. So, And so the arm that is holding the crystal rosary, the crystal symbolizes once again this immaculate nature.

[60:27]

And the fact that it's a rosary that is being turned implies that one as Chenrezig is continuously, without any break from beginningless time, drawing sentient beings out of samsara and working for the benefit of all sentient beings. So this symbolizes the actual activity of awakening beings. And the left hand is holding the stem of a white lotus blossom. And the white lotus blossom signifies that just in the same way as a lotus flower grows out of the mud of a stagnant pond,

[61:34]

but yet the flower itself is completely untouched by the stain of the mud and the smell of that and so on. And then just in the same way, although one is within samsara, that the mind's nature has never been affected or stained by the... like the defilements of samsaric projection. So the... this symbolizes that the mind's nature is totally immaculate. Ah, that. You can see. So, doji tetangana jiwati. Thank you. And so the legs that are crossed in the vajra posture symbolizes the union of samsara and nirvana.

[63:06]

It also symbolizes the union of space and wisdom, the union of emptiness and clarity, the union of form and emptiness. and specifically that this mind's nature of Chenrezig, oneself as Chenrezig, would never fall into either of the two extremes of samsara and nirvana, but just remains in equipoise for the benefit of all sentient beings. And it further symbolizes that one's nature is not... sullied by the discursive distractions of thought and emotional defilements, that one is perfectly in the state of equipoise. . And the expression on the face, the facial expression of kindness and smiling, that's a very loving expression and in no way wrathful.

[64:41]

signifies the attitude of completely caring for all sentient beings with great love and compassion. And you imagine that from your lips comes continuously the sound of Dharma, the sound of teaching all beings in a very loving and gentle way to relieve them of their suffering and bring them to enlightenment. When I was a child, I was a teacher. When I was a child, my father was a monk, and my father was a monk, and my father was a monk, and my father was a monk. My father was a monk. And the eyes are also an extremely loving gaze upon all sentient beings.

[65:43]

And this symbolizes the love and compassion of Chenrezig that serves to pacify anger and conflict within all the realms of sentient beings and is the the expression of the mind's nature being that of great love. Ujjinti is the name of the god of death. And so then the Chenrezig is adorned with the eight jeweled ornaments, which is the crown, the earrings, the two necklaces, making four, the arm bracelets, five, and the leg bracelets, and the waist, like the belt bracelets,

[67:03]

There's something missing. Oh, and the one across the center, okay, the center one that's like a necklace. And so of these eight jewel ornaments, the first of the crown has five points. It's a five-pointed crown that has studded within it various jewels. And this symbolizes each one of the points of the crown is the essence of one of the five Buddha families. So it's the crown of the five Buddha families. And all of the ornaments symbolizes that one doesn't have to abandon sensory enjoyment and one doesn't have to just give up.

[68:30]

it shows that the path is not necessarily that of austerity and self-deprivation and so on, and shows that all sensory enjoyments is in its very nature immaculate and essentially absolutely pure. And so all these ornaments are showing that Chenrezig wears This thing of sensory enjoyment as an ornament that is in no way rejected. In the past, there was no such thing as a temple. [...]

[69:33]

So these eight ornaments may be also classified as six ornaments that it comes to the same thing and that would be actually in these eight ornaments is included this the like the silk top part and the silk like skirt or pants and so if you classify the arm bracelets as one and the all the different necklaces as one then you can make it into the six ornaments and the There is no difference. It's just that they're being separated and called either six or eight. But when they're referred to as the six ornaments, then this shows that the Chenrezig is adorned with the six perfections or the six parameters and is wearing this as ornamentation.

[70:55]

And so also the The cloth that's sort of floating around the back is one of these eight or six ornaments that is all the three cloth silk aspects, the upper and the lower, and this one that's floating over the shoulders is considered as one ornaments, which is called the silk ornaments. The hair, the way the hair is piled up, the black hair that is piled up and half of it into a knot and half of it falling down, symbolizes the complete freedom from desire.

[72:35]

the desire within all beings is subjugated by Chenrezig. So the eyes, the loving eyes deals with anger and the hairdo deals with desire. When I was a child, my father was a Christian. He [...] was a Christian. And so over the left shoulder is draped a deer skin.

[74:03]

And sometimes this is, the deer skin is visualized as being behind on the back. But in this case, it's draped over the left shoulder. And the deer is an animal within the animal realm that has a most extraordinary kind of gentleness. And because of that gentleness and a kind of a natural loving nature to the deer, then it is used as a symbolism for one's own inherent bodhicitta. And the reason it is over the left shoulder and coming over towards the heart is because the heart is considered like a seat, in a way, of this bodhicitta. And so having the deerskin over the left shoulder represents that one's mind nature is steeped in bodhicitta. And so then you should visualize that from the three syllable within your heart emanates immeasurable light that goes out into all directions and transforms the entire outer world.

[75:45]

vessel the universe into a perfectly pure bliss realm like a immeasurable palace and all beings the contents within the universe are transformed into emanations of Chenrezig and if you do this in a fully extensive way, then you can imagine that you're emanating light into each of the realms and and transforming each realm one by one into the immeasurable pure realm of Chenrezig and all beings one by one become Chenrezig. Or in the abridged way, then you can just emanate that you blaze this wisdom light From the three-syllable and all appearance, the outer world of the outer universe and the inner contents of the universe, that is all beings, are instantaneously transformed into Chenrezig. And also in the extensive version that you visualize that from this three-syllable you emanate immeasurable light that goes out and invokes the wisdom deities from all the Buddhas and Bodhisattvas so that it goes out as an offering to all Buddhas and Bodhisattvas that are transformed into Chenrezig.

[77:33]

and return this light that is reabsorbed into the three syllable, and then you consider that you've become the actual wisdom deity itself. And the beginning visualization, what you visualize yourself as is in the beginning, that visualization is what is called the samaya sattva, or the... the commitment being that you've developed and then into that samaya sattva you invoke what's called the jhana sattva or the wisdom being and combine the two so the idea is that you develop this recognition that your commitment being and the wisdom being become inseparable And then, once again, within the extensive version of the visualization, you imagine that again you emanate the immeasurable light which invokes the empowerment deities, the initiating deities, particularly of the lotus family.

[79:12]

And you imagine that the five buddha consorts come and give the vase empowerment by pouring the wisdom nectar onto your head as you, as Chenrezig, and the body becomes completely filled with this empowerment, wisdom nectar. And as some of it comes up, overflows through the top of the head like a little fountain that's returning up through the top of the head, and this is then transformed into Buddha Amitabha. which is the lord of the lotus family. And so this is the extensive version for gaining empowerment in the visualization. And then you visualize that from the three syllable within your heart and the three syllable within the heart of the Buddha Amitabha residing now upon your head,

[80:33]

emanates immeasurable light which invokes all of the lamas of their lineage, the root and lineage lamas, that all of them are transformed into light and absorbed into the Buddha Amitabha, and thereby you meditate that the Buddha Amitabha residing upon your head is the combined essence of all of the lineage and root lamas. In the beginning, we thought that we would be able to do it, but in the end, we were not able to do it. We were not able to do it. When I was a child, I used to laugh a lot. [...] Thank you.

[81:38]

So all this is the extensive version of the development of the visualization of oneself as the wisdom being, Chenrezig. And in the abridged version you merely think that you appear instantly out of emptiness as Chenrezig and then upon your head appears Buddha Amitabha and you just think that this is the essence of all the root and lineage gurus as the lama sitting upon your head and as the lord of the lotus family and you think of yourself instantly as the union of the commitment being and the wisdom being. So all of the aspects of this extensive visualization are there within the instant abridged version.

[83:07]

And so the most important part of the visualization of oneself as the deity is to recognize that this is illusory just like a reflection in a mirror or like the moon's reflection in water, that it is the union of form and emptiness. And so visualizing in this way that is this just like a rainbow made of light and is extremely beautiful and yet completely indescribable You visualize in that way without any kind of fixation upon reality, and this is the most important aspect of visualization. I am very happy to be able to speak with you today.

[84:42]

I am very happy to be able to speak with you today. Now, sir? And so if it's difficult… So this is description of the visualization in all these different degrees. It's like a process, step-by-step process until we have developed the final visualization. And, however, if this is difficult as beginners to maintain one's concentration throughout the process, then it's sufficient to just think that first to purify everything into emptiness with the Sambhava mantra,

[85:53]

and then to, out of that emptiness, instantly to just think that you are Chenrezig, that you are Chenrezig sitting upon a throne, a lotus, that you are the union of form and emptiness, and upon your head is sitting Amitabha, the essence of all the blessings and compassion of all the root and lineage gurus. And the most important aspect of this is the actual pride of being the deity. And this is the same with all the deity meditations, that though the main principle of visualization is to recognize the union of form and emptiness, the most important, the most powerful, effective part of the practice is actually the pride in being the deity. And so even if you cannot, as a beginner, develop extensively all the very fine and accurate details of the visualization, the main point is to think of yourself like, I am the deity.

[87:04]

The Buddha Amitabha is upon my head. And so this kind of conviction that we call Buddha pride or Vajra pride is extremely important. I am very happy to be able to speak with you today. I am very happy to be able to speak with you today. And so then at this point the Next very important aspect of the meditation is the guru yoga aspect of it whereby at this point visualizing yourself in this way as Chenrezig you pray to the root guru in the form of Amitabha that is like the lord of the family, the lotus family.

[88:42]

And you arouse great faith as Chenrezig arousing great faith towards Amitabha. And you pray very strongly, making offerings, paying homage and confession of defilements and so on. and you pray to realize the non-dual wisdom of this great view of Mahamudra. And this... like is the kind of Guru Yoga that is extremely important to give rise, is like the way that this non-dual wisdom is born within your mind is through Guru Yoga. And previously we've done the aspect of Guru Yoga using Doji Sempa. Vajrasattva for purifying all defilements and so on. And at this point, this kind of supplication to the guru is extremely important for giving rise to this non-dual wisdom.

[89:47]

When I was young, I used to go to school with my friends. I used to go to school with my friends. I used to go to school with my friends.

[90:00]

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