for a moment in emptiness. And as far as the degree of emptiness, they're all the same, they're identical in essence. However, perhaps it wouldn't be too good to try to stay too you know, the emptiness state in each case, because when you enter into samadhi, then you're probably familiar with the fact that you suddenly get a rush of discursive thinking and find before long that you've been totally distracted for the last few minutes. And so it would be unwise to try to extend this period of meditating in emptiness like the shorter ones, the samadhi. longer than necessary for it through the practice, because you get distracted. In the beginning, I didn't know what to do.

[01:27]

I didn't know how to do it. Yes, definitely, there's many female deities that, in fact, they all have the same incredibly profound symbolism in various aspects. And so meditating upon, say, Jitsun Droma or Tara, is equally beneficial to meditating on Chenrezig and in every way it's identical. So the difference between the female deities and the male deities is that what we're dealing with is to discover the true realization of the union of

[02:35]

emptiness and clarity, or wisdom and skillful means. So the male deities are particularly relying a little bit more on the skillful means, and the female deities, the practice is relying a little bit more on the wisdom. However, all the deities are the same in that they are the realization of the union of skillful means and wisdom. It's just like a slightly, you know, tilt to one side or the other. I have two questions. One is, when you're, during your daily activities, when you're seeing everything as part of the deity's realm and yourself as a deity, does it happen that, because it's all supposed to be illusory, does it happen that you start feeling like that's more real and, you know, you're supposed to always know that this is an illusion?

[03:40]

Or do you feel that it's really real and you're feeling yourself as a deity? and a Cholam kikabsu la Lai Lajadikom Gombakina. You might get a little degree of thinking that the deity is real and clinging to that is real, but that's okay. But as you progress, you develop more and more a very profound realization that this is form void, that the deity is illusion.

[05:07]

That's the whole thing of deity, that it is this illusory rainbow-like illusion that's like a reflection in a mirror that is insubstantial and yet there. And so, as a beginner, you may find a degree of fixation upon that appearance of the deity. Second question? Yes. The second one is, in the Vajrasattva meditation, when you're on the third part of seeing all the defilements and obscurations passing away, what part of your body, or where does that leave from? And is it all the pores of your skin, or is it the lower three openings? Didn't you ask that before? No, that was about... The demons? The demons. That's right. the obscurations and the defilements. That was the third section. It's from the same orifices as before.

[06:33]

The bottom of one's feet, the big toes, and one's excretory orifices. And actually one more, is it when the wisdom nectar falls down, does it just fall from both their bodies? Yes. It just flows down their skin? How long did it take you to write this poem? It took me a long time to write this poem. It took me a long time to write it. Wherever it comes out is okay. Roger, stop for a minute. Just imagine that it's coming out. Recently a friend of mine died in a hospital.

[07:37]

Half alive, half dead for hours and hours. I think they had him on morphine. And then when his mom left, You know, there was no son in the hospital to check things against the son, and he was on drugs, and it was a long period of dying, it just didn't happen. Yeah. So, under circumstances, modern circumstances, without the son, without, like you're high on drugs, because that's what they usually do, is to take away the pain to give you more. And how do you die in those situations? Yeah, you pull the plug out and save yourself. I'm not sure what color it is, but I'm going to put it on.

[08:51]

I'm going to put it on my lips. I'm going to put it on my lips. So, I have a map of the area. [...] I have a map of the The next program will come tomorrow. Yes, so if such a person dies with some kind of sudden death or death where, you know, it's completely, there's no sort of self-control of the circumstances, no kind of awareness

[10:23]

And then it obviously is very difficult to ascertain the death process and to perform the power. However, if you do the power practice, then by the blessing of doing the power practice, then that won't happen to you. And also, if something like that does happen, then you will know. you will have the awareness, just by the blessing of having developed the, you know, the habit. So you know, like from within, even if you're high on morphine and anything like that, you'll know and be able to do it just like that. I have a little question, a little difficult to put in words. With the illusory and real aspect of what is happening. I mean, if you want to visualize what is happening, and you think it's not real, then you defeat it from the very beginning, because you say it's not real.

[11:30]

But if you do feel that it's real because you have a feeling, devotion, some kind of love for what is happening, And as long as you maintain that particular feeling, isn't it possible that that instant, it is real? Yeah. I would like to ask that. Good, yeah. So, I'm going to show you what I'm going to do. First, I'm going to wash my hands. Then, I'm going to wash my face. [...] So, I am going to tell you a little bit about it.

[13:25]

Yena. Yema modu wa yena chenye yema yama de. Kowa de yema modu wa rajiye yama de. Tongbe. Tene sonje yema modu wa rajiye yama de. Rajiye chenye yama de. Sonje chenye sabase yama de. Usu koro koro yama de. Rangi se yema yama de. Raya yama de. Yema moda wa yena chenye yama de. So... Because we have fixation clinging to appearances being real, then we naturally perceive the Buddhas and Bodhisattvas within this same context as real people who are giving benefit and so on to all beings.

[15:10]

However, think about this, that if all samsara was real, like a fixed, substantial state of existence, then how would the Buddhas and Bodhisattvas be able to transform it into enlightenment? What it is, is that because of our fixation and clinging to reality, thinking of all appearances real, then we cannot perceive the Buddhas and Bodhisattvas who are able to operate within this samsara that is insubstantial and unreal by means of their insubstantiality and unrealness. And so that is how the Buddhas and Bodhisattvas can waken up sentient beings because all is uncreated. illusion and unreal. But to begin with then we definitely have this idea of the Buddhism bodhisattvas as

[16:14]

you know, beings that are helping us, and then we pray to them in this dualistic way. And this is okay to begin with, to develop our faith in this way. And there's an element of truth in that. But in the ultimate sense, the all phenomena, without exception, is uncreated, is insubstantial, and like an illusion. is unreality. But then there is another reality where it's not unreality, where this Buddhism that is led us by there, and then they come into this unreality as unreal to us, which are also unreal to relate to us, all of us unreal, but that there is another realm there, where they are real.

[17:21]

I am a Croatian. I live in Denmark. I live in Shinkansen. I live in Shinkansen in Denmark. I live in Shinkansen in Samsun. I don't know. I don't know. So, it's actually okay to think of it that way.

[18:45]

That's an acceptable explanation that the Buddhas and Bodhisattvas are real, in this completely real place that are helping us to waken up from our delusion in our non-reality. So if you think in that way then you can pray to the Buddhas and Bodhisattvas for blessings to develop your own realization, your own compassion, your own love and so on and develop faith and devotion in the Buddhas and Bodhisattvas which really do help. And at present the clinging to something as being real or not real may be too difficult to deal with, too difficult to grasp with the mind because our mind tends to fixate upon things so much that this whole thing of real and not real becomes a real dilemma.

[19:50]

And so, to begin with, just think of the compassionate Buddhas and Bodhisattvas sending blessings to you, and that you pray to them and invoke them for blessings and wisdom, and gradually the realizations within your mind will increase. It's sort of early, right? So we're not all racing out the door. has known teachers that had a personal interest in him, like Pablo Guteshvara, and read some stories about him, or famous Norco masters. I know, for one thing, my first teacher was Rinpoche. That was his favorite meditation. Maybe, since we spent this time studying it, maybe he could tell us about some more illustrious So, my story is about that.

[20:51]

So, my story is about that. [...] Then, did not she want to change what they saw? Uh, change what they saw? That's what I'm asking. That's it.

[22:01]

That's it. Well, obviously there's many, many stories of great saints, male and female, who attained a full realization through the practice of Chenrezig. However, just to give one that is extremely famous is the story of Kelongwa Palmo, that was a woman who got leprosy. And because she had leprosy and therefore was contagious to the other people, the chief of the village banished her to the charnel ground.

[23:10]

And she had to dwell in the charnel ground and was not allowed to go near anybody. And so she, her body was rotting, her fingers and face and all her extremities dropped off her body. And she prayed continuously with great devotion to Chenrezig, just developing love and compassion and so on, and cured herself of this leprosy, or was cured of leprosy by means of this practice. And her body was perfectly restored and became beautiful. And she became famous as one of the great composers of the sadhanas, of Chenrezig and her transmission of Gelomo Pamo exists today as one of the most followed liturgies within the practice of Chenrezig. My description of the police office.

[24:28]

Oh, associated with each family? Yeah, so the contrast would be clear. I have a question. [...] Yes, that's right. I don't know how to say it in English.

[25:43]

I don't know how to say it in English. I don't know how to say it in English. So, in the beginning of the year, there is no rain. In [...] the beginning of the year, there is no rain.

[26:44]

Basically, you can determine the Buddha family of each of the deities by the color, so that the deities red in color are usually of the lotus family, same color as Amitabha, and yellow as Ratnasambhava, blue as Ashobhya, and white as Varachana, and green as Amoghasiddhi. Is that five? Yeah. And so, however, you know, there's sort of various exceptions to the rule on this. For instance, that Chenrezig's white, however, he belongs to the lotus family because Chenrezig's like emanation of Amitabha.

[27:48]

And then, for instance, Vajrapani, is of the Vajra family, Vajrapani, and Manjushri that normally, because of his body colour, would belong to the family of Ratnasambhava. However, usually belongs also to the Bhaja family because his Guru is considered to be Mithyopa or Akshobhya. But anyway, there are definitely, you know, all of the deities and Buddhas and Bodhisattvas fit into these various categories. And as a sort of a basic overview, just think, you know, the colors kind of connect them together. But actually, you know, there's no real specific thing like the one Bodhisattva belongs, you know, each

[28:55]

Each Buddha family has a representative on the Bodhisattva level. It doesn't work, you know, in such a fixed way. With their activity. I see. The name Jangju Senpai is Tinle. And Rik, Rikrel, Tinle, Reven, Ravachiyo, Revenus? No, Reven, Reven, not Reven. One of the Daishiwara kami, the Manasutra, Manasutra. Yes, so each family

[29:56]

in a way presides over each one of the Buddha activities, like pacifying, enriching, magnetizing, destroying, whatever. But then at the same time, each deity also has all those different aspects. So it's not like they're, you know, just these one-sided things that they just belong into one category and don't fit in anything else. And that, incidentally, is the whole principle of mandalas, that it's an entire realm. that everybody's there. So each of the deities has its manifestation into each of the different activities. And they're all complete and entire in their own way. And each have the wisdom and blessings of all of the five families. So the majority carries with it all the other things, not just... Exactly, yeah. So it's not like clans, you know, that have their own... Yeah, that's it, yeah.

[31:16]

Yeah, this is a signing board, right? Signing board. Signing board. You intend to have a career in this? So there is? Signing board is a machine in the USA. It's used in Jamaica. [...] This time, I would like to talk about something else. In K-pop, there is a song called Psy. It's called PsyTube. So, in the beginning of the year, I would go to the temple to pray, and then I would go to the shrine [...] to pray, and then I would go to

[32:53]

Siddhigarbha in Tibetan is called Sai Nyingpo, which means heart of the earth or essence, earth essence, you might say. And anyway, there are these eight, what are called the eight close bodhisattvas, which is Avalokiteshvara, Manjushri, Vajrapani, Shittigarbha, Akashagarbha, and there's three others, I can't remember the names, but there's these eight classes of bodhisattvas that are, they actually were present at the time of the Buddha's teaching the sutras and so on, but the Shittigarbha is the same as all the other bodhisattvas in terms of wisdom and blessings and compassion and everything, but has a particular sort of special power of enriching the earth.

[34:00]

enriching the element earth and it's to do with everything to do with firmness and solidity and the earth and riches and so on. And he kind of takes care of the realm of earth. Okay, thank you. I just felt, feel very attracted to it. And I don't know why because every time I look at it There is a signing book called Tendrel Zangpo. I read the signing book. I read the signing book. I read the signing book. If we have an anomaly, you know, we're going to be struck there.

[35:35]

If we don't practice it, what would happen? What are the consequences if we were to choose, after looking at everything, not to practice it? Since we've received the empowerment, we have taken them out, do we have to remove ourselves from it? What is the process? What do we need to do Yeah, I'm going to have to ask you to define this a little, because do you mean you would decide that this practice is no good, is wrong, useless or something, or you just think that you don't feel like doing it? Perhaps, yeah, that would be, not that I would choose not to do it, after looking at it, or do only part of it, not do the entire practice. What do you mean by only part of it? just up to a certain stage in the meditation. What would I say?

[37:15]

What do I do? I mean, do I say, okay, I want to divorce myself in this vow. You know, I have to take these steps not to do this, or is it always with me, you know? And maybe sometime later on in my life, I would choose to do it. Then, uh, [...] uh rangi lam, ta di nga rangi lam di yinchi mares sama pangsong na, nyepa kari yores.

[38:22]

Dine, di perna, di sama ma gom na, taisi chik, chaja chenpo chikku gom na, nyepa yung grebes. I have a question for you. I am not sure if I can answer your question. I am from Nhamsin. Nhamsin is a place in the south of Thailand. When I was young, I didn't know how to read Chinese. I only knew how to read Chinese characters. I didn't know how to read Chinese characters. When I was young, I didn't know how to read Chinese characters. I only knew how to read Chinese characters.

[39:25]

I didn't know how to read Chinese characters. In the olden days, there was no such thing as an online number. There [...] was no such thing as an online number. If you decide, say, just to do the Mahamudra meditation, Yeah, for an example.

[40:38]

I might have asked it not quite the right way, but I'm going to give you the answer anyway. So if you decide to do just the Mahamudra meditation, then ultimately that is the only point of the meditation, is to realize Mahamudra. That aspect of realizing mind's nature, this is very clear. However, as a beginner, if you just try to do Mahamudra, then it's very easy to make a big mistake. and think that you're meditating on mind's nature, where in fact you're not, that you're kind of fooling yourself, deluding yourself. So we have this process of transforming your current fixations upon the body as this thing, And although we don't actually even know it at this present time, our view of ourselves and the world is an extremely low-level gross perception compared with Buddha Realization.

[41:47]

We think actually that our gross perception is quite uplifting, but in fact it's very sullied. So to transform that, by means of meditating on yourself as the deity. And so undermine the whole fixation upon this gross appearance is an extremely beneficial means to be able to meditate and rest the mind in its own natural state, which is the Mahamudra. So for this reason it's good to do the whole practice if you desire to attain Mahamudra. But if you If you make a decision that this is not worthy of your faith, that this is like not a valid meditation, that it's a false path or something like that, then... It's not a false path, but relative to me, I mean, relative to what... maybe I'm affected, something else is more affected by it, I may be more affected by it than the path is.

[42:49]

Yeah, well, so if you decide that you know, it, there's something inherently wrong with the meditation, which is, in other words, like a loss of faith, then there is a, this is actually a negative accumulation of karma. There's extremely negative results that come from doing that. You know, that's sort of a mental action of saying, this is, no good. But if you just sort of put it into a position where you think of it as something really good and really wonderful, but right now you can't quite get into it, so that you're not disrupting your connection with it, that's okay. So you can approach it that way if you need to. And even if you do, Rinpoche says, even if you do have like a faith breakdown, you can fix it too, with confession and purification and stuff like that, but you have to want to.

[43:54]

I think the position that I'm trying to be in here, and I probably will not, is that potentially this is not the path for me. Not because it's bad, what percentage of it is not. It's more effective for me to be on my path. I'm not really totally clear. And that way, it's not that I don't think this is real effective, in some aspect or something, but perhaps, this is what I mean. So, this is true, or this is if you think that is true? This is the way that is. No, it's not totally the way, and I'm not trying to, because I really do not. Most of the time, this really sounds terrible, I've been here most of the time and the absorption power has, you know, I'm not absorbed at all.

[45:16]

And I will, as soon as I have the change, I'm going to go in there and I'm going to take this and that and I'm going to be able to play with you. So, when I was young, [...] 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. Actually, there's no fault, there's really no problem.

[46:33]

You can just decide whether you want to practice it or not, and you can still look into it, study it more, see if you like it or not, and there's really no problem with that. But if you kind of just think, if you totally have the opposite of faith, which is somehow then you would bring upon yourself a great deal of negativity. You'd be really unsuccessful in everything you try to do. It would have a big effect. But if it's just like you're approaching this, like you want to find out what the path is, and you're looking into it on that level of just trying to make a choice, then there's absolutely no problem, and you should feel free to do that. It's okay. So don't worry. Yeah, I think that finishes for today. Okay, go ahead. Well, it's not even a question.

[47:55]

Rich, I thank you for coming at this time. We were struggling to get a meditation group together, and this was the meditation we used to do. You've given us a much further elucidation of it, and I think this one gives I'm just asking for the monks and Rinpoche to keep us in mind in their meditations and send us a little strength because we are not a new center, but we are a growing, struggling center. We need every drop of Maitreya we can get. Then, I went to the village of Khumran, where I met a very beautiful woman. Her name was Gabor Johnson. She was a painter. Then, I went to Chusok. In Chusok, there is a temple called the Yaji Temple. Inaya is a very beautiful woman.

[48:58]

She is a very beautiful woman. [...] She is a beautiful woman. Thank you very much. So, it's very nice, your thought, and Rinpoche says, of course, he will always dedicate his merit to you, and to all of you, and you're always within his prayers.

[50:09]

And so don't think that you have to be in a great big hurry to make some fantastic Dharma center. That things grow very slowly and gradually from very virtuous roots. So don't feel too frustrated with that. It's just like practicing Dharma. It goes little by little and it grows very gradually. and even times you think that nothing is happening, but it is. So gradually, just with a little bit of faith and diligence and doing some practice together, then all your things can grow and you'll be a big success. Okay. TUM CHE SIVWA NIRDHORNA JIGRAT TAMO BAM CHE JIGRAM CHIL WALA KHRUBHAYE SIVYA SOLEM

[51:11]

Chitai chenpa tang gyur du sangpo te yang, de chen gyi te dak chen gyur gyi su to lo shing. Nge wang gyi tsa ten gyur lop lo mong, wai tu sumay chig kya wang. Dang gyi chenpo wang, kan lai chenpo wang, nang pang. Dung dang gyi gyi lop so wang, di gung sang po mong, gyi gyi tsa ten gyur lop lo mong. Dön bayi, dön bayi, dön bayi. [...] Refreshing.

[52:21]

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