Good evening, ladies and gentlemen. I must apologize that I'm late. I hope it's not too bad. Our subject tonight is He Bajra. I think it is appropriate to start with the term, the name He Bajra itself. It appears very clearly that He Bajra is a Sanskrit word, He Bajra. The Sanskrit language, as you know, is a very advanced language. According to what Sanskrit specialists will say,

[01:17]

the Sanskrit is the most advanced language in the whole world. I'm afraid I have to agree with it. The He Bajra. Now, this is a name of a particular tantra, a particular mandala, a particular yidam. The yidams are translated as deities, so let's use that as our working title, the deity. I have some doubt with it, because I saw all kind of deities, of course, drawings and stories. So some of them are a little bit different from what yidam represents, and some of them are quite similar.

[02:24]

Therefore, it is something that we can somehow keep in the back of our mind and have some kind of space for clarification. He Bajra tantra, He Bajra mandala, He Bajra yidam. This is part of the tantra teachings that were given by Buddha. But when it comes to the four specific tantras that I was sharing with you last night, last evening, so out of that four, the He Bajra, the fourth, the fourth, Nanju Lama Mepa. The Nanju Lama Mepa itself, as we went through yesterday evening, Pajju, Majju, Nyi Mejju, the three aspects.

[03:40]

So this is Nyi Mejju, but I have to explain a little bit for you in context with this. Now, the Majju has six aspects, which we call it Majju, the six aspects of Majju. Pajju, Majju, Nyi Mejju. Pajju is like a king, Majju is like a queen, and Nyi Mejju is the inseparableness, non-differences of these two aspects. It is not that two different things are there and made into one. No, there were never two different things. So Nyi Mejju means that. So the Majju, the six aspects, this is the essence of all six aspects of Majju. Therefore, it is the Nyi Mejju, because the essence of the six aspects of Majju becomes naturally the Nyi Mejju.

[05:04]

So that's where it is categorized into the Nyi Mejju. Now, this word, the He Bhadra, as Sanskrit word He Bhadra is being one of the particular words which represents so many different things. Therefore, it is a little hard to somehow say He Bhadra means this, you know, the equal sort of amount of words, He Bhadra is two, and something which is also two, that's a little hard, because it means so much, it means so many things. Therefore, the He, He, number one thing about He is just calling, a call, He, you know, He there, you see, He, means that, that's number one.

[06:20]

And then number two is He, means the joy, the joy, the joyfulness, the joy, He means the joy. Then, again, it also represents slightly advanced meanings, which is like involving with the joyfulness, not just joy or the joyfulness, but involved with it. In Tibetan, it will say Je Par Rolpa, something like, Rolpa means you are involving with it, so that aspect. Then, as the meaning of that goes, then it is compassion, the compassion, the joy is compassion, the compassion is joy, compassion, and also method, the method, the joy is the method, the compassion is the method.

[07:44]

So, this He, just one single word, has so much meaning. When you look into He Bhadra Tantra, there is much more, but these are just few of the, lots of, let's say, particular words that represents, particular words that were represented in He. The Bhadra, the direct meaning of the word Bhadra is like a diamond, which is the most solid and most pure and most indestructible. You know, the thunderbolt aspect, something which cannot be challenged by anything, that is the direct word equivalent to the He, just calling He, that is the first.

[08:52]

But then there is other aspect, unchangeable, unchangeable, unchanged, you know, unchangeable and unchanged, the Bhadra. At the same time, it also represents, let's say, emptiness. What is unchangeable and what is unchanged, it is represented in the emptiness. Unchangeable, unchanged, emptiness. And then, also, this represents wisdom, the wisdom aspect, the compassion, the wisdom, the wisdom aspect. Now, going through each of those particulars, like what He means, what Bhadra means, now when you put it together, that He Bhadra, the two particular things, like compassion, emptiness, compassion and emptiness, you know,

[10:18]

and the joy, the joyfulness, the state of joyfulness and unchangeable. So unchangeable, unchanged and state of joyfulness, so it becomes one, because it is one name, it is not a Bhadra, it is a Bhadra. Therefore, these two things are put together. Now, the philosophy, the philosophical aspect of each of the words, He and Bhadra. He is being, let's say, compassion and the method. So that is above the nihilism, you know, it is free of nihilism, because compassion, the presence, the compassion and the joyfulness, the method, that is what He represents.

[11:38]

Above the nihilism. And Bhadra, unchanged, emptiness and wisdom, that is above the eternalism, because emptiness, unchanged. There is no space for eternalism. Therefore, the He Bhadra, the philosophy which He Bhadra represents is free of eternalism and nihilism. Each of them are extremes. If you think eternalistically, then you become fanatic.

[12:40]

If you think nihilistically, you become fanatic. They are the causes, they are the chances for the fanaticism. And fanaticism is not right philosophy. That's why you become fanatic. And that's why it allows you to be fanatic. Insecure and all kind of things, then you hold tighter and tighter and harder onto that, you know, because this is what you got. And if it is attacked and, you know, kind of shaken, then you are finished. Therefore, you better hold it hard, you know. You do anything, you know, steal, lie, kill, shout, anything. Because if you lose this, you are finished. So, the He Bhadra, as any, I mean, Buddhist principle, specifically here, the word itself holds that philosophy.

[13:47]

Now, He Bhadra. Then, the impact, impact of that simply is, when you are not eternalistic, when you are not nihilistic, then you are in the right philosophy. Because you are able to face the reality as what everything is all about, you know. Therefore, there is no reason for fear, there is no reason for greed. Of course, even we know there is no reason for fear and greed, we still, you know, encounter fear and greed once in a while. But somehow, it makes it lighter, you see, our fear and our greed becomes kind of manageable and sensible. So, somehow, He Bhadra represents that philosophy very clearly, right at the beginning.

[14:53]

Okay. Now, when you look into, let's say, into this He Bhadra word as a name. So, now try to make a sort of name out of it. The He Bhadra as a name of a tantra, name of a mandala, name of a particular yidam and its surrounding, the mandala. Now, when we delve into that, then the He Bhadra somehow, let's say, manifests unchangeable, unchanged joyfulness. That's something, something like that becomes the, you know, the actual name of this yidam and this tantra.

[15:58]

Now, when we try to interpret this name, okay. Of course, I mean, I hope, of course, you remember what the Nandulana, maybe, the fourth tantra means. What is the definition of the fourth tantra, as I explained yesterday evening, you know? Wang Jool Thakji Thekpa, Wang Jool Thakji Thekpa. It's like mastering, mastering over what everything is ultimately, what everything ultimately is, mastering over it. So Wang Jool Thakji Thekpa. So, following that definition, that particular definition, then the ultimate joy, the ultimate joyful state,

[17:21]

which is the expression of positiveness, expression of pureness, expression of compassion, anything that you can think of which is positive, the joyfulness, the ultimate joyfulness, ever-present, which is ever-present. So the manifestation of ultimate joyfulness which is ever-present, unchanged and unchangeable. So that is the name of this tantra and this yidam. So, that is about the name, okay, the He Vajra, the name. Now, I'd like to go through a few little things to give you some basic idea of the source, the source tantras of the He Vajra.

[18:27]

So, you will get basic kind of general knowledge about it. And if any of you, by any chance, like to learn about He Vajra in the future, then you will somehow have rough idea what to learn. You know, what really it involves and what is available as a material for learning. The basic tantra, the most important tantra, I should say most important tantra, and also a tantra, the lineage of which is most alive right now, is He Vajra Tantra Tattva Nibba. So, that is the title of the He Vajra Tantra, the Tattva Nibba.

[19:33]

But in Sanskrit term, I think it is said, I'm quite certain, you know, it is said something like this, Sri He Vajra Tantra Raja. That's it. Sri He Vajra Tantra Raja. So, that simply means, Sri means Sri, I think you know, you know, glorious or something fantastic. Sri. Okay. He Vajra means He Vajra. Tantra means just Tantra. You know Tantra. Citta means, I mean Raja, the king, the king of the Tantra, the Sri He Vajra. So, this Tantra, in Tibetan it is described as, That's the way it is said in Tibetan.

[20:44]

Now, this one has 22 chapters. This one has 22 chapters and 750 Shalokas. You know, that is the root Tantra of the He Vajra. 750 Shalokas. The Shaloka, you know, Shaloka means four sentences, four organized sentences, uniform and organized sentences makes one Shaloka. So, 750 Shaloka and 22 chapters, that is the root Tantra of the He Vajra. Now, there is few other texts, which are related with He Vajra. And, there is Tantras, which are entitled as, in Tibetan, He Ju, you know, He Ju.

[21:50]

He Ju means, He means like explanation, like, it's little bit not alright to say intellectual, but something close to that. He means explanation, talking, you know, talking, what I'm doing here is talking. So, something like that, talking, learning. And, the Tantra, that aspect of Tantra. Now, the He Ju, basically, it is considered two particular Tantra texts. The Tantras are the He Ju, the major He Ju of the He Vajra Tantra. So, one of these is considered, let's say, the more like a conventional, general.

[22:58]

And, another one is considered a little bit specific, special or exclusive, you might call it. I think it's alright to say exclusive, one is more general and one is little bit exclusive. Well, it sounds like a club, yeah? General and specific, maybe. Now, the general one is Sambuddhi. The Sambuddhi Tantra is the general. And, then the specific one is Do Ji Kur. The Kur means the tent, the Vajra, the Vajra tent. Do Ji Kur, Ju Do Ji Kur. So, these two Tantras, each of them are reasonably extensive Tantra. But, they are more like an explanation, more like an intellectual or teaching, a detailed aspect of He Vajra Tantra.

[24:10]

And, there is many other Tantras which are related with He Vajra. So, they are considered secondary to these two major ones, the He Ju, the major ones. In Tibetan, it will be written Cha Tun Ji Ju. Cha Tun means closer, sort of related, sort of the type, the same type. The He Vajra category. So, Cha Tun Ji Ju, the Tantra. Now, in Sanskrit language, which is translated into Tibetan, of course. But, Sanskrit origin, the He Vajra Tantra of that aspect, that aspect of He Vajra Tantra is counted 35.

[25:20]

So, 35 related Tantras, the Tantras which are related to He Vajra. So, these are the general, overall materials that represent He Vajra. Okay. Now, if you look for, you know, the commentaries and then elaborated texts and summarized texts, etc., etc., you know, this will go several times more. But, these are the major, the Sanskrit, the original Tantras and the texts. Okay. So, that is some kind of information. It is rather boring to, you know, go through the books' names and the chapter numbers and all of that.

[26:23]

But, somehow, maybe necessary for those of you who get into it. Because then you know where to involve. If you're involved with one of those related texts and you study very, very seriously, and then you think that is the real He Vajra Tantra, and then later, after spending maybe 10 years, then you find out, oh, the main text is the Jyotapanipa. You might not be disappointed. By that time you learn what it really means. But somehow, you know, instead of spending 10 years there on a related text, you might spend that 10 years studying the main text. And when you know the definition of main text, this main text is like a king, you know. You deal with the king, then you naturally dealt with everyone else.

[27:23]

You were not happy with that. I'm sorry. That's a wrong example. What should I say? Deal with the president. Mr. President. I don't know. Anyway. Anyway, the main Tantra somehow, you know, has everything. So all the things that are explained in the other Tantras are somehow elaboration of the points, an important part of the main Tantra. Therefore, you learn the main Tantra first, then everything else is somehow easier for you to relate. You might learn a branch, you know, the related text first thoroughly, then you try to learn the main Tantra later. You might still find lots of difficulties, you know, trying to understand. Therefore, for that sort of reasons, I think this kind of information might be good.

[28:31]

Therefore, some of you don't want you to be involved with the main Tantra, therefore you want to be involved with the simple one. Then you might study one of the related one, but you also look for the shorter one. Some of them can be only few thousands of pages. So you might learn that first. That also possible. Anyway, that is entirely up to you. So I try to justify why we have to go through these boring titles. Okay. Now, the Hei Bajra, which is brought to Tibet, the lineage which is brought to Tibet by great master, the Mata. Now, this Marwa lineage, Hei Bajra,

[29:38]

I'd like to introduce to you roughly, far as practice is concerned, what does it involve? The Hei Bajra lineage of Marwa, the practice of which involves what? Okay. Now, the Marwa brought this lineage, among many others. But Hei Bajra is his main Ida. He admits in many of his, you know, tohas. A lot of people like to say his songs. Sounds nice. So, anyway, the entire teaching of Hei Bajra of Marwa lineage is represented in two particulars. Marwa entitles it Seva and Powa.

[30:47]

Seva and Powa. Two. Seva and Powa. Now, this Seva, the definition of word itself is mixing. You know, you have salt and you have soup. You put the salt in the soup. Then you mix the soup and salt. It becomes salty soup. So, Seva means mixing. Then, Powa means you are here and you are transferred somewhere else. It has the sense of up. You know, the transferred, transferred, transferred. Powa.

[31:48]

Now, Seva and Powa are the basic principles that Marwa introduces when he introduced the Hei Bajra Tantra. Now, the Seva involves with visualization and completion. I think in Sanskrit, visualization is written as Sampana Krama and completion is written as Utpana Krama. Something like that. So, visualization, the visualizing, the visualization. And then completion, which is beyond the visualization,

[32:52]

the essence. So, two aspects. Now, in visualization itself, he introduced three levels of Hei Bajra practice in visualization itself. Three aspects or three levels. The first one is the regular, like a visualization, the text, the chanting, etc., etc. You know, that aspect. That is called Nampa. Nampa. Nampa Chepa. Nampa Chepi Choga. Choga means the text, the practice. Nampa means the way it manifests and what each manifestation represents and how to manifest it, how to go about it, etc.

[33:54]

So, that is the Nampa. Chepi, Nampa. So, that is the first. And the second one is Thigle Phenchi Che Dewa Chenpo. Now, that is the more essential, like, energy and working with that. And this is very hard to describe. Thigle simply means like a point, you know. We have a very sharp, precise, accurate point. So, that is what we call Thigle, the definition of this vocabulary, this word. Now, the connotation is so much about it, but that is the first. So, Phenchi Che Dewa Chenpo means the great bliss

[34:57]

which is always there, that we are born with. So, the Hei Vajra, the Hei, the same thing, that ever-present bliss, the joy. So, Phenchi Che Dewa Chenpo, so how to practice that, how to relate to it, how to deal with that great bliss within us and how to channel it, etc. And then, the third is that kind of practice and the Dzogchen, the completion, how to connect that. It is just like, roughly speaking, you know, very neurotically speaking, let's say,

[36:00]

we deal with everything that happens in our life accurately, without getting affected by it negatively and turning all of these positively. So, just by living, you know, we grow. I heard some people say University of Life. Well, I don't know what does that mean, but it sounds a little bit like that. Retreat of living, maybe. Anyway, I don't want to make it sound too simple, you know. It may become ambitious then. Anyway, the visualization and the Dzogchen, the connection, that is the third aspect of Cherian practice

[37:06]

and Cherian teachings that are related to Hei Pachara. Now, when it comes to Dzogchen, the Dzogchen, the completion, there is, again, three. The Tummo, the Julu, and the Versa of the Hei Pachara. The Tummo means the practicing and dealing with the ever-present joy, the bliss within, which also is sharpened through the practice of heat, the warmth, and that involves with breathing, etc., etc. Of course, it is obvious

[38:09]

that I can't talk more than this much, you know. I mean, this much is something that is appropriate for me to talk in public. And then, a few ones, you know, you have to somehow practice properly, because each of these practices can be... I mean, each of these practices are sacred, right? But, if each of these practices is done wrong, it can be catastrophic. I mean, you think about, you know, working with the ever-present joyful energy within us. I mean, if we bliss out, you know, 24 hours, you know, we can't sleep, you see. So, if we won't last more than 10 days, we will be finished. It's so severe, I mean. If it is not done properly, honestly,

[39:13]

the Vajrayana always be slightly secretive. It is for the good of us. It is absolutely for the good of us that Vajrayana always kept sacred. The secret, not 100% secretive, you know. Until you are ready, it is not given. So far, the Vajrayana practically managed that. And I don't see, you know, how will it not manage. I don't see that. Even something, you know, outrageous happens, then it wouldn't last. After 10 years, the Vajrayana will be gone because everybody involved somehow get nowhere, and then, you know, so somehow there is mechanism in itself.

[40:15]

If it is kept properly, it is going to last forever. And if it is not kept properly, it will be gone. I think that is very interesting. But it's supposed to be like that, I think. So, then, Jhulu. Jhulu means the illusory body. That's what it simply means. But it involves with dream. It involves with dream. And it involves with mastery over reality. Because the old reality is one way or another way a kind of dream. It is a kind of dream. So, if you

[41:16]

confirm, if you are able to confirm personally and authentically deeply the point, according to that particular point, according to that particular level, you are able to master the reality. Master the reality can mean turning water into fire. Mastering the reality also can mean turning water into water. You know, mastering the reality means a lot. So, it is not only the magical type which is the mastering the reality. But somehow the illusory body covers all of that subject. And then the last, the third of the Dzogchen is clear light.

[42:19]

Okay. Now, the clear light generally, clear light generally means every single phenomena. You know, every single phenomena counting from whatever that we individually personally involve, our thought, our body, our emotion, our belongings, then outwardly all the elements, entire universe, everything. All of these is just an interrelated manifestation. Therefore,

[43:21]

the clearness and pureness and enlightened essence is present in every single thing. Every single thing. We can, I can roughly say, if you are a real good Buddhist, every single square feet land is Bodhgaya. You know what Bodhgaya is? Where Buddha attained enlightenment. Every Buddhist somehow struggles to get there just to touch the ground and, you know, I mean, bow or what, you know. To do that, they work really hard to get there. It is like Mecca for Muslims, you know. So every single place is a Bodhgaya.

[44:25]

Every single little place is a Bodhgaya. So that is that is what clear light in a sense of of the outer things are involved. Now the inner every single thought, every single thought, every single moment of our mind, you know, it is 100% ultimately the enlightened moment. You know, we can be in the hell because we have done something terrible. Yeah? And we can be cooked in a pot which is in the hell I don't know who made that pot. Anyway, of course there must be lots of pots. And even we are cooked in them alive

[45:26]

and screaming, you know, our ultimate Buddha nature is enlightened even right there. And that moment our ultimate Buddha nature, our ultimate Buddha quality and one day we become Buddha. You know, we become Buddha and we are totally awakened. And we are totally free from all kind of neurotic cause and conditions, the violence. And that moment our Buddha essence is still the same. Nothing is changed. Ultimately nothing is changed. Relatively a lot. Relatively a lot is changed but ultimately nothing is changed. So, the ever-present

[46:28]

clearness, pureness, enlightened essence that is the clear light. Then there is all aspect of the clear light practices that involves with dream, that involves with recitation, etc., etc. So that is the clear light. Somehow that represents the cherim and totem of Hevajra, of Marpa lineage and this whole thing that Marpa described it as Seva. Seva. Now Seva means something. We all will like it. Seva means the relative manifestation, whatever we are. Stupid, neurotic, egoistic, sometimes alright, sometimes not alright. Ups and downs,

[47:29]

moody, everything. And this one, this is where we are. And what we ultimately are the most wonderful, most precious, most perfect, most enlightened. Mixing it. You see? So, when it comes to Powa, the Powa, this is, this actually involves with two aspects of teaching. Powa, from here to higher level of consciousness. From this consciousness to higher level of consciousness. Powa. And also the another one of the Powa which is like from here

[48:30]

to the next next physical form or realm. So, from here to the higher or from here to there from Powa. Two aspects of Powa. And from here to higher level. This is some Nirmanakaya aspect of Powa, some Bogakaya aspect of Powa, and Dharmakaya aspect of Powa. Dharmakaya aspect of Powa means close to enlightenment. Some Bogakaya aspect of Powa is something like a certain level of Bodhisattva. And Nirmanakaya Powa is something like a, you know, first level of Bodhisattva or something close to that. This is very hard to define

[49:31]

and draw a conclusion but roughly speaking that's the way it is. Now, Nirmanakaya Powa involves with, you know, yidams and Dharmakaya Powa involves with, like, you know, attaining realization and then some Bogakaya, Nirmanakaya, there's some Bogakaya involves with yidam and then Manakaya involves with something like great Bodhisattva, etc. So, there is all level of practices and that are all introduced as part of a Vajra, Tantra and Marva's lineage. Okay. Then, the another aspect of Powa, like transparency of consciousness from here to there, well, this is

[50:33]

considered ordinary kind of accomplishment. This is not ultimate accomplishment. From here to there, the Dharmakaya Powa is considered ultimate accomplishment. But Tongjun is like a miracle and it is much, much lower because it is considered ordinary Siddha, ordinary accomplishment. And the basic, let's say, fundamental definition of this one is when a practitioner whose practice is quite profound and well developed and if that practitioner

[51:35]

concentrates on the practice of this aspect, then that practitioner can accomplish this particular, let's say, fruition that one can transfer from one's consciousness from one body to another body. Okay? This is bizarre, I think. I am dying because of my health is no good. Then I find another body which is pretty good. Then through the practice, I can transfer my consciousness from this body to that body. And this body can be cremated by myself. You know, you

[52:36]

get the idea. So, this practice is also as part of the Vajra teaching which is brought by Marpa. But something happened to this practice because he had given this lineage to his son and then some problem and his son tried to come back and something happened. I don't know exactly how to look at it but something happened. But I am sure, I am sure, as far as the teaching and the lineage is concerned, if anybody who is serious enough to dedicate their life to practice this, I am sure the teaching is there, the technique is there, the instruction is there, everything is there. OK? So, these are the core aspects of practice. And now this

[53:37]

way then you somehow see the entire Hevajra practice which is directly involved with the Yidam Hevajra, the surrounding of the Hevajra Yidam, so that means Hevajra Mandala and the tantra, the root tantra, you know, root tantra, the 22 chapter, etc. And then the two you know major tantras which explains that root tantra intellectually and then these other 35 texts which are related texts. The condensed meaning of the entire Hevajra teaching

[54:38]

which is brought by Marpa and I will explain briefly tomorrow the kind of historical aspect of how Marpa brought it to Tibet, etc. I'm quite bad at history, you know, because when I was a boy I did not like one subject that is history. Anyway, I'm making up for it, but little hard because I'm an old man now. Okay. Anyway, the the entire subject of Hevajra which brought to Tibet by Marpa, then these practices are what is represented as far

[55:39]

as the instruction which were given by Marpa and lineage which is continued by Marpa to his disciples then all the way through up to now. Okay. Now, what I did not explain here is there is also preliminary practice, the entire foundation practice which is definitely before all of these Seva and Powa and the preliminary practice that is also introduced by Marpa related with Hevajra. So, that is the complete let's say the teaching which is involved with Hevajra of Marpa's lineage. Okay. So, I think that much is

[56:39]

enough for general information. And anybody have any question? Well, the foundation practice actually involves with the purification and accumulation. Now, of course, every single practice is purification and accumulation. But foundation practice means you are preparing for it. Therefore, at the beginning, you have to somehow get the basic understanding right. Therefore, you have ordinary preliminary practice. You know, the contemplation

[57:40]

to make your thinking clear that to begin with what is practice? know? Then, why should I practice? You know? What does it really mean, practice or not practice? And all of that you have to get it straight. And therefore, ordinary preliminary is to make that part, take care of that part. Then, there is the translators translated extraordinary preliminary. It sounds a little bit grandiose, but it indicates, I think, extraordinary. Well, that is more concentrated

[58:41]

practice, which is not just a contemplation, not just a thinking clearly, analyzing clearly, it is a practice. And that involves with purification of physical negativities, emotional negativities, etc. And then, accumulation means you have to somehow accumulate merit to be able to handle whatever positive going to happen. Otherwise, you know, something nice just start to come, but you push it away, you see. And something nice just you get in your hand, but you drop it and break it. Therefore, somehow you have to develop a kind of capability and ability to be able to

[59:41]

handle whatever the right thing, the precious thing that is going to happen, like a container. So we call that merit, the merit accumulation. Then the wisdom accumulation, the further practice, like this sewer and poor aspect of practice. So, you have to have enough kind of blessing and enough kind of wisdom and enough kind of, let's say, ability to understand it right, you know, get it right. And your efforts to be for maximum benefit, you will not do too many things and get nothing, you know, you just do a little and get a lot, if that is possible. So, prepare for that, that is, we call it accumulation

[60:42]

of wisdom. So these are the preliminary practices which prepares you and one should not, one should not misunderstand, there is chance to misunderstand. The purification practice as a preliminary, doesn't mean you are totally purified, I mean, you are totally purified, you are already Buddha, you know. And accumulation practice doesn't mean you accumulate all the merit, all the wisdom, no. Then it is not a preliminary practice. It is everything. And if you accumulate everything, all the wisdom, all the merit, then you are Buddha already. So, the definition of preliminary practice is you purify enough, so there you can be able to accumulate something. And you accumulate enough, you have enough wisdom,

[61:42]

merit accumulated, therefore, the main practice, which is to come, will be handled and practiced properly by you. And you become capable of it. So, so these are the, you know, rough, roughly speaking, preliminary practices. Fine. It's because very worthy, but it was necessary, I think. Yes? If you say something about the blessing, how do you understand this term? And if you are taking a Vajra initiation or any other initiation as the blessing, how this can benefit our path and our practice? Okay. Well, blessing. This is something we cannot grasp, but I think we can feel. Blessing

[62:46]

means the real thing. The real thing. Here, when we talk about blessing, it means the blessing of the Buddha. You know, Buddha did not just think and say, I wanted to write a novel called Hey Vajra. So, Buddha's enlightenment, Buddha's wisdom, Buddha's compassion, this real, that is the definition. The real can be misunderstood too, but I shouldn't worry too much. Then I can't say anything. So, blessing, yeah, continued from Buddha all the way through. And

[63:47]

as whatever empowerment or whatever kind of blessing, traditional way of receiving and giving blessing, et cetera, through that, there is the guide and there is the step-by-step introduction how to receive and take a blessing. How to give a blessing. It's got to be a blessing. But how to give it step-by-step. You know, it's like how to make a sentence. First, there is A, you know, then there is B. Everything is given precisely. And when you follow that, then you can make a sentence just like that. In the ritual, in the traditional gestures, like

[64:47]

initiation or whatever, prayer or whatever, then you follow each step so you can get a blessing. And you can receive the blessing because you want it to. And because you know what blessing is, you know there is blessing. You know what is really involved. And I want blessing for what? Why? You know? You get all of that right, then you receive blessing. And when you have blessing, that means you have the real thing in you. And it is not just imagination or it is not just kind of, you know, like trying this, trying that. It becomes that you are involved for real. With

[65:49]

the real thing. Can I ask a question from last night? Okay, fine. I have a question about the Thousand Buddhas. There is a book in print in English about the life of Yeshe Chogla. Life of Yeshe Chogla. Okay, okay. Yeshe Chogla, oh yeah, okay, the Guru Rinpoche's concept. Right, and in it it says that she attained full Buddhahood. So was she one of the Thousand Buddhas? No, no, no. Anybody who attains enlightenment, you know, they are not counted into the, you know, all of them are not counted into the Thousand Buddha. The Thousand Buddha means a prophecy. A line of a Thousand Buddha which is supposed

[66:49]

to attain enlightenment one after another. You know, they are Thousand Buddha. And all the, everyone who's going to attain enlightenment, meanwhile, Thousand Buddha comes one after another. They are not prophesied. Then the prophecy should be, the book of the prophecy should be the science of the whole earth. You see, the Thousand Buddha is one just line of Buddha in which the Buddha Shakyamuni, our Buddha, who died 2,500 years ago, he was the fourth. He was the fourth Buddha. Before him there was three. And then there's much more to come until 1,000. So these are the particular individuals who are definitely going to be enlightened in certain time, you know, certain time on our planet, including

[67:50]

those of three who attained the enlightenment before our Buddha, Shakyamuni, was enlightened. So, they all prophesied. And each of them is going to play a role just like Buddha Shakyamuni. You know, the Buddha Shakyamuni, he attained enlightenment, he taught, then we call it Buddhism. And his teaching continues. And when his teaching is gone, then next Buddha, Maitreya, going to manifest, and he practiced, and he becomes Buddha, and he teaches. And I don't know what that would be called, you know, Buddhism or Maitreyaism or what. You know, the language would be very different those days, so it would not be the same language. So, like Milarepa, somebody like Guru Rinpoche,

[68:51]

somebody like Yeshe Tsogyal wouldn't be in that town, no. But if they are there, then they supposed to be, supposed to be the continuation of life of one of those Buddhas in the future. So that means they are not yet enlightened. Okay. We're at number four now? Yeah. We're at number four indeed. Okay. Okay. Yes, all right. I have a question about Tantras, as you spoke of them last night. The Hevajra Tantra, that's the 22nd chapter that you talked about tonight, that came from the Buddha himself? Yes. Yes. Yes.

[69:52]

And so it was written down as he spoke it? Yeah, his disciples. And there is lots of historical, how do you say, almost mythological aspect happens with Tantra. So almost every Tantra has a little bit of touch of that. So it is a little hard to say. Buddha taught to group of human beings some way in India in one place, and then those group of people got together after maybe four or five years, and then, you know, all of them brainstormed, and it's slightly different from that. So it is, when it comes to Tantra, the Sutras are like that. I mean, they are great masters. They are not like me. You know, I forget what I say yesterday, and I don't remember all of them today. Only some of them. So they are not like that. And they are very specially enlightened people.

[70:58]

Most of them are Arhats, etc., who put the Sutras together. But somehow they have to work. I mean, hundreds of them have to come together with the support, the patronage of a king or something like that. And during the time of Buddha, because Buddha was a royal family, I mean, he was a prince, etc., etc., there was no king who tried to, you know, disturb Buddha. Every king, every nobility somehow became Buddha's disciple and supporter. So the teachings of Buddha to put together was very easy, because they all supported it. So all of the Tantras are from the Buddha? Yes, all of the Tantras are from the Buddha. Anything that's called the Tantra, that's what that word means? It's supposed to be, but I don't know exactly how most of the texts are called now.

[72:03]

I mean, the Tantra, Sutra, Tantra, they are from the Buddha. But there is commentary of Tantra, you know, commentary of Sutra. So they are different. And what about something like when Tilopa got transmission from Vajradhara, anything that came from that would not be called the Tantra? That is also from Buddha. I see. That is from the Buddha. That is from the real Buddha. Because Buddha, who did not die, I mean, the Manakaya Buddha died, but Dhammakaya, Sambhogakaya, so that is the Buddha manifesting to Tilopa. So it is the teachings of the Buddha. That is what I try to make you understand about the mythological aspect.

[73:05]

But there is also another type as well. Thousands of miles away, somewhere. At the same time, the flesh and blood Buddha was teaching somewhere. There are a few teachings that are out in books in English on this particular Balaji Tantra. Devadra? Yes. I see. They are little bits and pieces. They are not really complete teachings. And then there is the Sri Hevajra Tantra Raja, which you just spoke of, and the related literature. And my question has to do with what happened in between. There is Marfa's lineage, but were there several other lineages that came? I am sure. There is Sakya, Sakya lineage of Hevajra, but Sakya will translate it slightly different.

[74:08]

They will not translate Jeepa Dorje. They will translate Je Dorje. He as a call. Je Dorje. Marfa translates Jeepa Dorje. Of course, in Sakya lineage, you know, explains everything. But in conclusion, as a title, is Je Dorje. Je Dorje, Je is like call, calling, you know, the K, Je. In Tibetan grammar, that is the, I think, the eighth, eighth, I think, Je. So, that's all. And Marfa translates Jeepa Dorje. Jeepa Dorje is the joy, you know. Those are the two main lineages? No, no, no. There will be more. I mean, in every lineage, there will be Hevajra. So, that would explain what the difference is in the iconography and so forth. Well, well, I am not, you know, I am not so knowledgeable about all the others.

[75:15]

I mean, you know, as I said, Padre and I are so simple at the same time, so complicated, you know. What I know and what I have learned and what I have transmission is only the Marfa lineage. And I received the wangs of the other lineage as well. But then, you know, the study, the instruction, all of that is concentrated on the Marfa. So, I can't really say what kind of difference is there. But, of course, you know, some scholars, they know exactly what is the difference. You know, most of the scholars are specialized on the differences, you know. So, I am not a scholar, you know. I mean, I am not a scholar, so I can't really say exactly what kind of differences are there. I don't think I understood the different poems.

[76:16]

And I wonder if I can give an example from Marfa's story. Maybe it is an example of the nirmanakaya. When Parmadude is dying in Marfa's lap and Marfa sings him a song. He says, transfer your consciousness into my heart. And then Parmadude wakes up and sings a song back and says, now my understanding of Mahamudra is very clear, I can transfer my consciousness directly. Is this what you meant as a difference between, I mean to transfer into his father's heart, which I assume is kind of transferring to you directly. Is that an example of one of those kinds of love that you are talking about? The last one? The last one. Well, he is saying, transfer your consciousness into my heart. Because maybe you are not clear enough to transfer your consciousness directly. Yeah, ok. I will tell you something. Marfa, how Marfa died, you know how Marfa died?

[77:19]

Marfa died as a Hevajra. You know, Marfa dissolved into Hevajra. He became one with the Hevajra when he died. You see. So, that means, as far as Marfa's accomplishment is concerned, his accomplishment is Hevajra. That is Sambhogakaya. Then he is telling his son to transfer his consciousness to him. It's like transfer to Sambhogakaya. I'm just guessing, ok. I'm just guessing. I can be wrong. But that's the way it sounds. But then when Thammasataji says, I can transfer my consciousness straight. So, that means, you know, somehow there is some differences between transferring to his father and up there. But the two aspects of power, the last one is not that. His last one is, he had to transfer his consciousness to a dead body.

[78:28]

You know, dead body which doesn't have mind. You know, dead. That is the definition of dead. Of course, healthy one. Then he is supposed to transfer his consciousness into that. So, he lived through that body. Just like we are going into a next body as a little insignificant, you know, substance that yet to be developed as a, you know, small creature and then becomes a baby and giving birth. I mean, being born. Instead of that, already fully grown body. You transfer your consciousness into it. So, that is the last one. So, if Thammasataji transferred his consciousness into his father's, you know, mind

[79:31]

or whatever you call it, then that will not be that. That will be the first form. The dharmakaya or sambhogakaya or dharmanakaya. One of them. That wouldn't be the tong juk, the last one. That wouldn't be. Yes, the transfer of consciousness you are talking about, similar to what they talk about in the Tibetan book of the dead. The first instruction in the Tibetan book of the dead is, if you are an accomplished yogini and you practice the ejection of consciousness, you should do so now, as soon as you realize that you are dead. Well, yes, that is transferring the consciousness from this life to, you know, a higher state. And if I remember correctly, there is chances for dharmakaya aspect of power

[80:36]

right after the, you know, moment of the death. As far as pardo teaching is concerned, the pardo has six aspects of pardo, yeah? And then the particular pardo which has many levels, that happens right after the death until you are into the next life. So there is many stages. And the first one is the highest, I think. But without a little bit of homework, I don't remember exactly, you know. I might be saying the wrong thing. It sounds as though the transfer of consciousness practice is what they are referring to in terms of saying if you practice the ejection of consciousness. It sounds right, yeah. Yeah, that sounds right. That sounds right. The translator must be quite mechanical. Yeah, that sounds right.

[81:38]

Is it or can it be beneficial to combine various spiritual disciplines? Well, I think it will be, you know, beneficial. I think so. I think so. But, you know, as far as Tibetan Buddhism is concerned, and I can speak only for my lineage is concerned, you know, specifically, somehow we are hesitant of, you know, encouraging people too much of mixing everything. Maybe we feel there is risk that they might get confused. And after some time, you know, they might somehow become lost because everything has so much valid things to say and which are true, you know. And of course, I can't say everything.

[82:45]

You know, some of them can be made up, but most of them, you know, I mean, valid. And then, but the definition of different spirituality is they have different lineages, they have different principles, and they have different kind of techniques. The ultimate principle should be one, but relatively different ways. So, when one person practices so many things, then one proves here, another proves there, another person gets maybe confused. Because of that, we encourage people to concentrate on one, and then learn from many if you wish, but try to direct the valid knowledge from many as the support and strength for practice of one. You know, we encourage that. But, I mean, it is wonderful that people are able to study so many different things

[83:52]

and able to understand, you know. It takes quite a bit of creative skill. I think so. Yes. I have a practical question about Poha. How does one go about shopping for a new body, and how fresh does it have to be? That is really hard. I mean, you might not find one, especially in this country. My goodness, that would be a disaster, I think. Then you will be sued. I don't know why. Excuse me? I don't know why. It is going to be hard in this country.

[84:53]

I don't understand. I don't come from around here, so. Yes. Well, okay, okay. I think everything has a price to pay. In this country, I can be wrong. I can be wrong. I am not so knowledgeable. I mean, this is not my expertise. Or specialty. But I think the principle of this country is freedom. Freedom. And principle of this country is, I think, I think, freedom of everything. Okay. Now, when that is principle given there, then it is wonderful.

[85:54]

I mean, you can say whatever you want. You can do whatever you want. All of that. But then there has to be a balance for it. There has to be a balance for it. Otherwise, if everybody exactly do whatever they want, you imagine what will happen. My goodness. I mean, there will be no way to handle that. So they have to somehow develop a balance for that. You can do everything you want, but. You know? And that huge B-U-T, you know, somehow turns into all kind of evolutionary sort of manifestation by itself. Therefore, you know, I mean,

[86:59]

you can do everything, but you can't do anything. You know? So that is the price. And there is no way to avoid that, I think. Anything we do, you know, we have to pay price on other side. We have to buy everything we can do by, you know, paying nothing we can do. You know? So. To continue these practical issues about price, could you illuminate... About what? Well, your last word you said was we have to price. Price. Price everything. Could you illuminate for me the price for the forthcoming empowerment? For two reasons for me.

[88:00]

One is that the cost of it was some of a prohibitive. Secondly, that the first two years of the Petrae Institute sponsored empowerments that you gave, there was a possibility of those who had a limited cash flow could... Oh, you're talking about money price. Yes. You're very practical. Oh, okay. But for the first two years of the empowerment of the Petrae Institute, those who had a limited cash flow could work it off in terms of their skills given to the institute and its activities. And that is impossible this time around. Anyway, I'd like you to speak. Well, okay. I can speak, of course. But, you know, I just come and teach and do whatever people ask.

[89:02]

I have nothing to do with, you know, the money stuff. I mean, I don't know anything. Of course, I hear things here and there, but I have nothing to do with it. For example, with the Petrae Institute, which is supposed to be started by me, you know. I mean, it is started by me, but I have no interest to know and involve with what people charge. You know, I mean, I don't know. When I get a flyer, you know, piece of paper which prints everything, then I see, you know, I see, then I know. But except that, you know, I don't discuss and nobody discusses with me. It has nothing to do with me. And I heard about Metria, what you call it, like people work and, you know, all of that. I heard because people tell me, but I have nothing to do with it.

[90:05]

You know, how the institute is run, that way, as far as money is concerned, I absolutely have nothing to do with it. And also, you are talking about which empowerment, the Evadra? Yeah, OK. As far as Evadra empowerment is concerned, I mean, our resident lama, Lama Lodu, asked me to give this empowerment because he feels that people here need it. That's all. So I'm giving it. And further than that, I have no idea about, you know, what would be the amount of donations or whatever for this initiation should be because I'm not spending any money and I'm not, you know, collecting any money. So that's where I do things.

[91:07]

And maybe people don't understand it. I mean, people think everywhere I go and talk, the centers, the institutions, they discuss with me every single thing. No, they don't discuss with me. They just request me to come and I tell my secretaries, my helpers, I call them helpers, they call themselves assistants, etc. So I tell them, can you find a space for this invitation? And then they work hard, you know, put it here, put it there, they find their kind of proper time and they check with me and I say, OK, you know, what I'm concerned is I want you to do my job well. So if so many things are crowded, then I can't do it well because I have to think, I have to really think to, you know, communicate well.

[92:11]

So I don't want to be overworked. I want to have spaces in between. And except that, there's no concern from my side. And then when I fly around, etc., I'm sure people, my staffs have to, I think my staffs have to worry about plane tickets and those things. I don't know how they're dealing with it, you know. I just don't know. Personally, I don't know. And not to mention about what centers or institutions will charge for people. So I can answer, but I can't answer, you know, as you ask, because I have nothing to do with it. I mean, literally. If you have a question like that and not to even let me answer to you,

[93:12]

you're welcome. I'll be explaining. Yes, gentleman over there. Okay. I'm interested in asking about the differences between the Tantras and whether, like, a certain yidam will accomplish different attainments as opposed to, like, I took a red chenrezig empowerment and I'm just curious if it's going to have the same, if I practice it, will the outcome be the same? Okay. And also, should I be, I don't know, I'm trying to think of the right word,

[94:12]

like, faithful to it, or... Okay, I get it. Faithful to it, that's nice. I mean, that's loyalty, isn't it? Well... Okay. Ultimate attainment of any yidam, ultimate attainment of any yidam practice is same, enlightenment. But somehow, the relative, which way that attainment takes place, which way that attainment takes place, slightly different. Like chenrezig compassion, like Vajrapana, Vajrapani power, like Manjushri wisdom, etc., etc. Through which channel, through which specifics, that's slightly different. But ultimate attainment is same. You practice chenrezig, you know, you become Buddha.

[95:13]

You practice, what did you say? Red chenrezig. Javadhyamsa. You practice Javadhyamsa, ultimately you become Buddha. And you practice anything, ultimately you become Buddha. Good evening. I see you... My first question. I don't understand. In the very beginning of this talk, this was imeju. Okay. And then the way... Nimeju. Nimeju. And the way that it was nimeju was that it was all six parts of manju. I have no panju.

[96:14]

I thought that nimeju had to do with being born. Okay. Panju, manju, and nimeju. Okay? Panju comes first, manju comes second, nimeju comes third. Why I have to explain this? I could have just kept quiet. Yeah. But there is a...

[96:41]

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