Good evening, ladies and gentlemen. I must apologise that I'm late. I hope it's not too bad. Our subject tonight is Kevajra. I think it is appropriate to start with the term, the name, evadra itself. It appears very clearly that evadra is a Sanskrit word, evadra. The Sanskrit Language, as you know, is a very advanced language.

[01:05]

According to what Sanskrit specialists will say, Sanskrit is the most advanced language in the whole world. I'm afraid I have to agree with it. The Hey Vajra. Now, this is a name of a particular mantra, and particular mandala, and particular yidam. The yidams are translated as deities. So it's used as our working item, the deity. I have some doubt with it because I saw all kind of deities, of course, drawings and stories, you know, not real ones.

[02:12]

So some of them a little bit different from what yidam. and some of them are quite similar. Therefore, it is something that we can somehow keep in the back of our mind and have some kind of space for clarification. Hey Vajra Tantra, Hey Vajra Mandala, Hey Vajra 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 Vajra, the fourth, the fourth,

[03:20]

Nanjo Rana Mepa. The Nanjo Rana Mepa itself, as we went through yesterday evening, Paju, Maju, Nimeju, the three aspects. So this is Nimeju. But I have to explain a little bit for you in context with this. Now, the maju has six aspects, which we call the six aspects of maju. Paju, maju, niweju. Paju is like a king. The maju is like queen, and the nimedu is the unseparableness, non-differences of these two aspects.

[04:28]

It is not that two different things are there and made into one, no. There were never two different things. So nime means that. So the maju, the six aspects, this is the essence of all six aspects of maju. Therefore, it is nimitta. Because the essence of the six aspects of maju becomes naturally the nimitta. So that way it is categorized into the nimitta. Now, this word, the Hevajra, as Sanskrit word Hevajra is being one of the particular words which represents so many different things.

[05:37]

Therefore, it is a little hard to somehow say, hey, Vajra means this. You know, the equal sort of amount of words. Hey, Vajra 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 hey, hey, Number one thing about hey, you just call it a call. Hey. You know? Hey there. You see, hey means that. That's number one. And then number two is hey means the joy. The joy. The joyfulness, the joy. Hey 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.

[07:03]

In Tibetan it will say , something like means to be like 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 mathet, the mathet, the joy is the mathet, the compassion is the mathet. So this he, just one single word, have so much meaning. When you look into He Vajra Tantra, there's much more, but these are just few of the lots of let's say, particular words that were represented in He.

[08:11]

The Vajra, the direct meaning of the word Vajra 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 hey, just calling hey. That is the first. But then there is this other aspect, unchangeable, unchangeable, unchanged. You know, unchangeable and unchanged. At the same time, it also represents, let's say, emptiness.

[09:18]

What is unchangeable and what is unchanged, it is represented in the emptiness. unchangeable, unchanged entities. And then also this represents wisdom, the wisdom aspect, the compassion, the wisdom, the wisdom aspect. Now, going through each of those Those particulars, like what hey means, what vajra means. Now when you put it together, that hey, vajra, the two particular things, like compassion, emptiness. Compassion and emptiness. And the joy, the joyfulness, the state of joyfulness,

[10:28]

and unchangeable. So unchangeable, unchanged, and state of joyfulness. So it becomes one, because it is one name. It is not a Vajra, it is a Vajra. Therefore, these two things put together. Now, the philosophy, The philosophical aspect of each of the word, hey and badra. Hey is being, let's say, compassionate and the method. So that is above the nihilism. It is free of nihilism because compassion, the presence, the compassion. and the joyfulness, the method that is what he represents above the nihilism.

[11:43]

And vajra, vajra, unchanged emptiness and wisdom, That is above the eternalism, because emptiness, unchanged. There is no space for eternalism. Therefore, the He Vajra, It's the philosophy which Pai Vajra represents is free of eternalism and nihilism. Each of them are extremes. If you think eternalistically, then you become fanatic. If you think nihilistically, you become fanatic. They are the causes, they are the chances for the fanaticism.

[12:50]

And fanaticism is not right philosophy. That's why you become fanatic. And that's why it allows you to be fanatic. institute and all kind of things that 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're 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're finished. So the hei badra, as any Buddhist principle, specifically here, the word itself holds that philosophy. Now, hei badra.

[13:52]

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. Therefore, there is no reason for fear. There is no reason for greed. Of course, even we know there's no reason for fear and greed to be 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, Vajra, represents that philosophy very clearly, right at the beginning.

[14:53]

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

[15:58]

Now when we try to interpret this name, of course, I mean, I hope, of course, you remember what the the fourth tantra means, what is the definition of the fourth tantra, as I explained yesterday evening, you know. Mastering. Mastering over what everything is ultimately. What everything ultimately is. Mastering over it. So following that definition, that particular definition, then

[17:10]

The ultimate joy, the ultimate joyful state, 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 Hey 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 Hey Vajra.

[18:27]

So you will get a basic kind of general knowledge about it. And if any of you, by any chance, like to learn about Hephajara in the future, then you will somehow have a 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 Ipa. So that is the title of the He Vajra Tantra, the Takpa Nipa.

[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, Hey Vajra, Tantra, Raja. So that simply means the Sri means Sri. I think you know, you know, glorious or something fantastic. Sri, okay? Hey Vajra means Hey Vajra. Tantra means just Tantra. You know, Tantra. Titta means Raja, King, the King of the Tantra, the Sri Hey Vajra. So this Tantra, in Tibetan, it is described as That's the way it is said in Tibet.

[20:36]

Now this one here, 22 chapters. This one here, 22 chapters and 750 shalokas. That is the root mantra of the eight vajra. 750 shalokas. The shaloka, you know, shaloka means four centers. four organized sentence, uniform and organized sentence, makes one shaloka. So, 750 shaloka at 22 chapter, that is the root patra of the hebatra. Now, there is few other texts which are related with hebatra. And, There is tantras which are entitled as, in Tibetan, .

[21:47]

means like explanation, like . It's a little bit not all right to say intellectual, but something close to that. means explanation, talking, talking. What I'm doing here is talking. So something like that, talking, learning. And the tantra, that aspect of tantra. Now the Shiju, basically, Basically, it is considered two particular Tantra texts. The Tantras are the Shiju, the major Shiju of the Vajra Tantra. So one of these is considered, let's say, more like a conventional, general, and another one is considered a little bit specific, special, or exclusive, you might call it.

[23:10]

I think it's all right to say exclusive. One is more general and one is a little bit exclusive. It sounds like a club, yeah? General and specific, maybe. Now, the general one is Sambhuti. The Sambhuti mantra is the general. And then the specific one is... Doji-kul. The kul means the tent, the vajra, the vajra tent. Doji-kul. Doji-kul. So these two tantras, each of them are reasonably extensive tantra, but they are more like an explanation, more like a more like a intellectual or teaching the detail aspect of a Vajra Tantra. And there is many other Tantras which are related with a Vajra.

[24:23]

So they are considered like secondary. secondary to these two major ones, the xie zhu, the major ones. In Tibetan, it will be written . means closer, sort of related, sort of the type, the same type, the category. So chantun is ju, the tantra. Now, in Sanskrit language, which is translated into Tibetan, of course, but Sanskrit origin, the Hevajra tantra of that aspect, that aspect of Hevajra tantra is counted 35. So 35 related tantras the tantra which are related to a Vajra.

[25:31]

So these are the general overall materials that represents a Vajra. Now, If you look for the commentaries and then elaborated texts and summarized texts, et cetera, et cetera, 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 go through the book's names and the chapter numbers and all of that, but somehow maybe necessary for those of you who get into it. Then you know where to involve.

[26:33]

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 Jitabha Nipa. 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. When you know the definition of main text is main text is like a king. You deal with the king, then you naturally dealt with everyone else. You will not agree with that. I'm sorry. That's a wrong example. What did I say? Deal with the president, Mr. President.

[27:36]

I don't know. Anyway, anyway, the main country somehow, you know, have a big So all the things that are explained in the other mantras are somehow elaboration of the points, an important part of the main mantra. Therefore, you learn the main tantra first, then everything else is somehow easier for you to relate. You might learn the 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, try to understand. Therefore, for that sort of reasons, I think this kind of information might be good. Or some of you don't want 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 ones, but you also look for the shorter one.

[28:43]

Some of them can be only a 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 He Vajra, which is brought to Tibet, the lineage which is brought to Tibet by great master, the Marpa. Now, this Marpa lineage, Hey Vajra, I'd like to introduce to you roughly, far as practice is concerned, what does it import?

[29:49]

The He Vajra lineage of Marpa, the practice of which involves words. Now, the Marpa brought this lineage among many others, but He Vajra is his main leader. He admits in many of his tohas. A lot of people like to say it's songs. Sounds nice. So, anyway, the entire teaching of Hevajra, of Marva lineage, is represented in two particles. Marga entitles it Sewa and Powa. Sewa and Powa. Two, Sewa and Powa.

[30:53]

Now, the Sewa, the definition of word itself is mixing. You know, you have salt and you have soup. You know, you put the salt in the soup. Then you mix the soup and salt. It becomes salty soup. So, sewa means that, mixing, mixing. That powa, powa means you are here and you are transferred here. somewhere else. It had the sense of up, you know, the transferred power. Now, sewa and powa are the basic principles that Marta introduces

[32:03]

when he introduced the hepadra, tantra. Now the sewa, I'm sorry, sewa, sewa involves with visualization and completion. I think in Sanskrit visualization is written as sampana krama, And completion is written as utvana krama, something like that. So visualization, the visualizing, the visualization. And then completion, which is beyond the visualization, the essence. So two aspects. Now, in visualization itself, he introduced three levels of Hey Vajra practice in visualization itself.

[33:14]

Three aspects or three levels. The first one is the regular visualization, the text, the chanting, et cetera, et cetera, that aspect. That is called Nampa. Nam-pa. Nam-pa je-pa. Nam-pa je-pi cho-ga. Cho-ga means the text, the practice. Nam-pa means way it manifests, and what each manifestation represents, and how to manifest it, how to go about it, etc. So that is the nam-pa, je-pi, rim-pa. So that is the first. And the second one is Now that is the more essential energy and working with that.

[34:26]

This is very hard to describe. TIGLE simply means like a point, you know. You have a very sharp, precise, accurate point. So that we call TIGLE, the definition of this vocabulary, this word. Now the connotation is so much about it, but that is the first. So, means the great bless. 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 how to practice that, how to relate to it, how to deal with that great bliss within us, and how to channel it, etc.,

[35:28]

And then the third is that kind of practice and the , the completion, how to correct that. It is just like, roughly speaking, you know, very neurotically speaking, let's say, 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.

[36:34]

Retreat of maybe, maybe. Anyway, I don't want to make it sound too simple, Sean. You may become ambitious then. Anyway. The visualization and the Dzogchen, the connection, that is the third aspect of Chiryam practice and Chiryam teachings that are related with He Vajra. Now when it comes to Dzogchen, the Dzogchen, the completion. There is, again, three. The Tungmo, the Julu, and the Vesak of the Hebadra. The Tungmo means the dealing, practicing and dealing with the ever-present joy,

[37:44]

the bliss within, which also is sharpened through the practice of heat, the warmth. and that involves with breathing, et cetera, et cetera. Of course, it is obvious that I can't talk more than this much, you know? I mean, this much is something that is appropriate for me to talk to the public. And then, actually, once, you know, you have to somehow practice properly, because each of these practice can be, can be, I mean, each of these practice are sacred, right? If each of these practices done wrong, it can be catastrophe. I mean, you think about, you know, working with the ever-present, the joyful energy within us.

[38:47]

I mean, if we bliss out, you know, 24 hour, you know, we can't sleep, you see. So we won't last more than 10 days and he wouldn't be finished. It's a severe, I mean, if it is not done properly. Honestly, 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 secret. The secret, not 100% secretive, you know. Until you are ready, it is not given. So far the Vajrayana practically managed that.

[39:48]

And I don't see, you know, how will it not manage I don't see that. Even something, you know, outrageous happens, it would last. After 10 years, the Vajrayana would be gone because everybody involved somehow get nowhere and then, you know. So somehow there is mechanism in itself. 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 Julu. Jhulu means the elucidated body. That's what it simply means. But it involves with dream.

[40:51]

It involves with dream. And it involves with mastery over reality. The old reality is one way or another way a kind of dream. It is a kind of dream. So if you 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.

[41:55]

So it is not that, not only the magical type, which is the mastering the reality, but somehow it is the body, covers all of that. And then the last, the third of the Dzogchen is clear light. 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 thoughts, our body, our emotion, our belongings, then outwardly, all the elements, entire universe, everything.

[43:09]

All of this is just a interrelated manifestation. Therefore, the clearness And pureness and enlightened essence is present in every single thing. Every single thing. I can roughly say, if you're a real good Buddhist, every single Square feet land is Bodh Gaya. You know what Bodh Gaya is? Where Buddha attained enlightenment. Every Buddhist somehow struggles to get there, just to touch the ground and bow or what, you know? To do that, they work really hard to get there.

[44:15]

It is like makeup for Muslims. So every single place is a purgaya. Every single little place is a purgaya. So that is... That is what clear light in a sense of the outer things are involved. Now the inner, every single thought, every single thought, every single moment of our mind, 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.

[45:16]

Anyway, of course there must be lots of pots. And even we are cooked in them alive and screaming, you know, our ultimate Buddha nature. enlightened even right there and that moments 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. And that moment, our Buddha essence is still the same. Nothing is changed. Ultimately nothing is changed.

[46:18]

Relatively a lot. Relatively a lot is changed, but ultimately nothing is changed. So, the ever-present clearness, pureness, enlightened essence that is the clear light. That there is all aspect of clear light practices that involves the dream, that involves the recitation, et cetera, et cetera. So that is the clear light. Somehow that represents the chedam and tzotam, of Kevajra, of Marpa lineage, and that this whole thing, that Marpa described it as seva. Now, seva means a very simple thing. We all will like it. You know, seva means the relative manifestation, whatever we are.

[47:20]

Stupid, erotic, egoistic, sometimes all right, sometimes not all right, you know? Ups and downs, moody, everything. And this one, this is where we are. And what we ultimately are, the most wonderful, most precious, most perfect, most enlightened, makes sense. You see? When it comes to Powa, the Powa, this actually involves the two aspect of teaching. Powa, from here to higher level of consciousness. From this consciousness to higher level of consciousness, Powa. And also, the

[48:21]

Another one of the power, which is like from here to the next, next physical form or realm. So from here to the higher, from here to there, the power, two aspect of power. And from here to a higher level, this is nirmanakaya aspect of power, sambhogakaya aspect of power, and dharmakaya aspect of power. Dharmakaya aspect of power means close to enlightenment. Sambhogakaya aspect of power is something like a certain level of bodhisattva, And nirmanakaya poha is something like first level bodhisattva or something close to that.

[49:27]

This is very hard to define and draw a conclusion, but roughly speaking, that's the way it is. Now nirmanakaya four involves with yidams, and dhammakaya four involves with attaining realization, and nirmanakaya involves with yidams, and nirmanakaya involves with something like great bodhisattva, etc. So there is all level four practices that are all introduced as part of a Vajra, Tatra, and marvelous lineage. OK. Then another aspect of Powa, like transparency of consciousness from here to there, well,

[50:30]

This is considered ordinary kind of accomplishment. This is not ultimate accomplishment. From here to there, the dharmakaya power is considered ultimate accomplishment. But tong juk 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 concentrates on the practice of this aspect, then that practitioner can accomplish this particular, let's say, fruition.

[51:52]

That one can transfer from one's consciousness from one body to another body. 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 get the idea. So this practice is also a part of the evadra teaching which is brought by Mata. But something happened to this practice, because he had given this lineage to his son,

[52:54]

and then some problem, and he sometimes 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, far as the teaching and the lineage is concerned, if anybody who is serious enough to dedicate their life to practice this, I'm sure the teaching is there. The technique is there, the instruction is there, everything is there. So, these are the power aspects of practice. And now, this way, then you somehow see the entire hebadra practice, which is directly involved with the yidam hebadra, the surrounding of the hebadra yidam, so that means hebadra mandala, and the tantra, the root tantra,

[54:02]

you know, root tantra, the 22 chapter, et cetera. 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 Hey Badra teaching, 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, when I was a boy, I did not like one subject that is history.

[55:03]

Anyway, I'm making up for it, but a little hard because I'm an old man now. Anyway, the the entire subject of He Vajra which brought to Tibet by Marpa, then these practices are what is represented far as the instruction which were given by Marpa and lineage which is continued by Marpa you know, 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, the foundation practice, which is definitely before all of these sewa and powa.

[56:14]

And the preliminary practice that is also introduced by Marpa related with Hey Vajra. So that is the complete, let's say, the teaching which is involved with Hey Vajra of Marpa's lineage. So I think that much is enough for general information. Anybody have any question? Well, the foundation practice actually involves the purification and accumulation. Now, of course, every single practice is purification and accumulation for sure.

[57:18]

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. to make your thinking clear that to begin with, what is practice? Then why should I practice? 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.

[58:21]

Then there is the translators translated extraordinary preliminary. It sounds a little bit grandiose, but it indicates the extraordinary. Well, that is more concentrated 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, et cetera. 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.

[59:25]

You see? And something nice just you get in your hand but you drop it, you break it. Therefore, somehow you had to develop a capability, an ability to be able to handle whatever the right thing, the precious thing that is going to happen, like a container. So we call that merit, that merit accumulation. Then the wisdom accumulation, the further practice, like this sewa and koa 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.

[60:28]

You will not do too many things and get nothing. You just do a little and get a lot. If that is possible. So prepare for that. That is we call it accumulation of wisdom. So these are the preliminary practices which prepares you and one should not misunderstand. There is a chance to misunderstand. The purification practice as a preliminary doesn't mean you're totally purified. And if you're totally purified, you're already Buddha, no? 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.

[61:37]

And you accumulate enough, you have enough wisdom, 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 these are the, you know, roughly speaking, the preliminary practices. Fine. It became wordy, but it was necessary, I think. Do you say something about the blessing? How do you understand this term? And if we are taking the Vajra initiation or any other initiation as the blessing, how this can benefit our path and our practice? Well, blessing. This is something we cannot grasp, but I think we can feel.

[62:39]

Blessing 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, Bhadra. That was well. You know. So the Buddha's enlightenment, Buddha's wisdom, Buddha's compassion is real. That is the definition. The real can be misunderstood too, but I should worry too much. Then I can't say anything. So that is blessing. Continued from Buddha. all the way through. And as whatever empowerment or whatever kind of blessing, traditional way of receiving and giving blessing, etc., through that there is the guide and there is the step-by-step introduction how to

[64:14]

Proceed and take a blessing. How to give a blessing. It's got to be a blessing. But how to give it step by step. It's like how to make a sentence. First there is A. You know? then there is being. Everything is given precisely. And when you follow that, then you can make ascenders. Just like that. In the ritual, in the traditional gestures, like initiation or whatever, prayer or whatever, then you follow each step. So you can get this 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?

[65:16]

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. then 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 the real thing. May I ask a question from last night? Of? From last night. Okay, fine. I have a question about the thousand Buddhas. Okay. There is a book in print in English about the wife of Yeshe Tsogo. Life of? Yeshe Tsogo. Okay. Yeshe Tsogo.

[66:19]

Oh, yeah, okay. The Guru Rinpoche's concert, yeah? Right. And in it it says that she attains full Buddhahood. Mm-hmm. So was she one of a thousand Buddhas? No, no, no. Anybody who attains enlightenment, you know, they're not counted into the, you know, all of them are not counted into the thousand Buddha. A thousand Buddha means a prophecy, a line of a thousand Buddha which is supposed 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. You know, then the prophecy should be, the book of the prophecy should be size 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.

[67:25]

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, in a certain time on our planet, including those of three who attained enlightenment before our Buddha Shakyamuni was enlightened. So they all prophesized. And each of them going to play a role just like Buddha Shakyamuni. Buddha Shakyamuni, he attained enlightenment, he taught, then we call it Buddhism. This teaching continues, and when this teaching is gone, the next Buddha, the Maitreya, is going to manifest, and he practices, and he becomes Buddha, and he teaches.

[68:30]

And I don't know what that will be called, Buddhism or Maitreyaism or what. The language would be very different in those days, so it will not be the same language. So somebody like Kamala Repa, somebody like Guru Rinpoche, somebody like Yeshe Chojal wouldn't be in that thousand. But if they are there, then they are supposed to be the continuation of life of one of those Buddhas in the future. So that means they are not yet enlightened. We're at number four now? Yeah, we're at number four indeed. Thank you. Okay. Yes, all right.

[69:34]

I have a question about tantras, as you spoke of them last night. The Bhāgavata Tantra, that's the 22th chapter we talked about tonight, that came from the Buddha himself? Yes, yes, yes. 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 Patra. So almost every Patra has a little bit of touch of that. So it is a little hard to say what it 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 the brainstormed and pretty... It's slightly different from that. So when it comes to tantra, the sutras are like that.

[70:41]

They are great masters. They are not like me. I forget what I said yesterday and I don't remember all of them today. So they are not like that. And they're very specially enlightened people. Most of them are adhattas, 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.

[71:42]

So all of the tantras are from the Buddha? Yes, all of the tantras are from the Buddha. Anything that's called a 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. The tantra, tantra, sutra, tantra, they're from the Buddha. But there is commentary of tantra, commentary of sutra. So they are different. And what about something like when Tilopa got transmission from Vajradhara? Yeah. Anything that came from that would not be called a Buddha. That is also from Buddha. I see. That is from the Buddha. That is from the real Buddha. Yes. It was Buddha who did not die. I mean, the Manakaya Buddha died, but Dharmakaya, Sambhogakaya...

[72:51]

So that is the Buddha manifesting through the lofa. So it is the teachings of the Buddha. That is what I try to make you understand about the mythological aspect. 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. that are out in books in English on this particular Vajra Tantra. The Vajra? Yes. I see. Little bits and pieces, they aren't like... And then there's the Sri Hivajra Tantra Raja that you just spoke of in the related literature. And my question has to do with what happened in between.

[73:55]

There's Marva's lineage, but were there several other lineages that came? I am sure. There is Sakya. Sakya lineage of He Vajra, but Sakya will translate it slightly different. They will not translate Jipa Dorje. They will translate Che Dorje. He as a core. Che Dorje. The Mata translate Jipa Dorje. Of course, in Sakya lineage, you know, explains everything. But the conclusion as a title is Che Dorje. In Tibetan grammar, that is the, I think, eighth. Eighth, I think, . So that's . And the Mapa translates . is the joy. Those are the two main lineages.

[74:59]

No, no. There will be more. I mean, in every lineage there would be a Vajra. So that would explain what the difference is in the iconography and so forth. Well, I am not so knowledgeable about all the others. As I say, Vajrayana is so simple at the same time so complicated. What I know and what I have learned and what I have transmission is only the Marpa lineage. And I received the ones of the other lineage as well. But then, you know, the study, the instruction, all of that is concentrated on the Marpa. 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 differences. Most of the scholars are specialized on the differences. so I'm not a scholar I'm not a scholar so I can't really say exactly what kind of difference is out there I don't think I understood the different poets and I wonder if I could give an example from

[76:19]

Marpa's story, maybe it's an example of the nirmanakaya. When Tarmadode is dying in Marpa's lap, and Marpa sings him a song, he says, transfer your consciousness into my heart. And then Tarmadode wakes up and sings the 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, you're transferring to his father's heart, which I assume is kind of transferring to you, though, directly. Is that an example of one of those kinds of... The last one, you mean? Well... The last one. Well, he's saying, transfer your consciousness to my heart. Because maybe you're not clear enough to transfer your consciousness directly somewhere. Okay. I will tell you something. My father... How Marpa died, you know how Marpa died? Marpa died as a Hevajra.

[77:23]

You know, Marpa dissolved into Hevajra. He became one with the Hevajra when he died. You see? So that means, far as Marpa's accomplishment is concerned, his accomplishment is Hevajra. That is Sambhogakaya. then he's telling his son to transfer his consciousness to him. It's like transfer to some Moga Kaya. I'm just guessing, okay? I'm just guessing. I can be wrong, but that's the way it sounds. But then Venshtharmamdodi says, I can transfer my consciousness straight. So that means, you know, somehow there is some differences. transfer it to his father and up there. But the two aspects of power, the last one is not dead. His last one is he had to transfer his consciousness to a dead body, you know, dead body which doesn't have mind.

[78:32]

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 part. It's just like we are going into a next body as a little insignificant substance that yet to be developed as a small creature and then becomes a baby and giving birth, I mean being born. Instead of that, already fully grown body, to transfer your consciousness into it. So that is the last one. So if Dharmadodeh transferred his consciousness into his father's mind or whatever you call it, then that will not be that.

[79:34]

That would be the first four. The Dhammakaya or Sambhogakaya or Nirmanakaya. One of them. That wouldn't be the Tongjuk the last one, there wouldn't be. Thanks for consciousness you're 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're an accomplished yogan and you practice dejection of consciousness, you should do so now, as soon as you realize that you're dead. Well, yes, that is transferring the consciousness from this life to a higher state. And if I remember correctly, there is chances for dhammakaya aspect of power right after the moment of the death.

[80:40]

As far as part of teaching is concerned, the part will have six aspects of part of, yeah? And then the particular part of which have many levels that happens right after the death until you are into the next life. So there's 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're referring to in terms of saying if you practice ejection of consciousness. Oh, this sounds right. Yeah, that sounds right. That sounds right. The translator must be quite mechanical. Yeah, that sounds right. Yes? Is it or can it be beneficial to combine various spiritual disciplines?

[81:49]

I think it will be beneficial. I think so. I think so. But as far as Tibetan Buddhism is concerned, and I can speak only for my village is concerned, specifically, somehow we are hesitant of, you know, encouraging people too much of mixing every day. 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 you know some of them can be made up but most of them you know have been valid and then but the definition of different spirituality is they have different lineages they have different principles

[83:00]

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 pulls here, another pulls 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. We encourage that. But I mean, it is wonderful that people are able to study so many different things and able to understand. It takes quite a bit of creative skill. I think so, yes.

[84:03]

I have a particular question about Poha. How does one go about shopping for a new body, and how fresh is the shop? That would be really hard. I mean, you might not find one, especially in this country. That would be a disaster. You would be sued. I don't know why. I don't know why. It's given me a heart in this country. I don't understand. I don't come from around here. Yeah. Well. Okay. I think everything had price to pay. And this country...

[85:14]

I can be wrong. I can be wrong. I'm not so knowledgeable. 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. Now, when that is principle given there, then it is wonderful. 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 can happen

[86:16]

My goodness, I mean, there would be no way to handle that. So they have to somehow develop a balance for that. You can't do everything you want but, you know? And that should be UT, you know? somehow somehow turns into all kind of evolutionary sort of manifestation by itself. Therefore, therefore, you know, I mean, you can do everything but you can't do anything. You know? So, so... So that is the price. And there's no way to avoid that, I think. Anything we do, you know, we have to pay price on other side.

[87:20]

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, the last word you said was we have to... Price. Price. We have to price everything. Could you illuminate for me the price for the forthcoming empowerment? For two reasons for me. One... is that the cost of this was somewhat prohibitive. Secondly, that the first two years of the Maitreya Institute sponsored the empowerment that she gave, there was the possibility of those who had a limited cash flow could... Oh, you're talking about money price?

[88:24]

Yes, yes. Oh, you're very practical, okay. But for the first two years of empowerment, 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. I have nothing to do with 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. Example with Mathieu Institute, which is supposed to be started by me. It is started by me, but I have no interest to know and involve with what people charge.

[89:35]

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. They have nothing to do with me. And I heard about Maitreya, what do 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. You know, how the institute is run that way, as far as money is concerned, I absolutely had nothing to do with it. And also, you're talking about which empowerment, the He Vajra? Yeah, okay. As far as He Vajra empowerment is concerned, I mean, our resident Lama, Lama Bodrum, asked me to give this empowerment because he feels that people here need it.

[90:38]

That's all. So I'm giving it, and further than that, I had no idea about 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 collecting any money. So that's where I do things. And maybe people don't understand it. 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 and my helpers. I call them helpers. They call themselves assistants, et cetera. So I tell them, can you find a space for this invitation?

[91:43]

And then they work hard to put it there. They find a kind of proper time. And they check with me. Then I say, OK. You know, what I concern is I wanted to do my job well. So if so many things are crowded, then I can't do it well. Because I had to think, I had to really think to, you know, communicate well. 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, et cetera, 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. I just don't know. Personally, I don't know. And not to mention about what centers or institutions will charge for people.

[92:52]

So I can answer, but I can't answer, you know, as you ask, because I have nothing to do with it, literally. If you have a question like that, and not to even let me answer to you, you're welcome. I'll be expedient. Thank you. Yes, gentleman on the back. 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 an army, and I'm just curious if it's going to have the same, if I practice it, will the outcome be the same?

[94:05]

Okay. And also, should I be, I don't know, I'm trying to think of the right word, like faithful to it, or... Okay. You know what I mean? Okay, I get this. So... Faithful, dear, that's nice. I mean, that's loyalty, isn't it? Well, ultimate attainment of any Nidam, ultimate attainment of any Nidam practice is, say, 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.

[95:07]

But ultimate attainment is same. You practice Chenrezig, you know, you become Buddha. You practice, what did you say? You practice Java Jamsa, ultimately you become Buddha. And you practice anything, ultimately you become Buddha. My first question, I understand in the very beginning of this talk that this was in my Okay. And then the way... Ni me ju. Ni me ju. And the way that it was ni me ju was that it was all six parts of ma ju.

[96:12]

I had no pa ju. And I thought that ni me ju had to do with being bold. Okay. Paju, Maju, and Nimeju. Okay. Paju comes first, Maju comes second, Nimeju comes third. Why I have to explain this, I could have just kept quiet. But there is a reason.

[96:35]

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