This evening, Duden Ken Rinpoche will be explaining the practice of the hivadra sadhana, or the hivadra meditation practice. And actually of the hivadra sadhanas or practices, there's many different forms, many different types. This one, which will be explained, is actually known as the easiest, shortest, simplest, so that everyone will be able to practice very nicely and easily. No matter what type of practice you do within the Dharma, always you must enter into the practice with a proper perspective or a proper idea. And the way to really enter into the Dharma means actually to turn your mind away from worldliness, to turn your mind towards the path of Dharma itself. And the method for turning the mind towards the Dharma is to see the faults of samsara, to see this world of existence to be as it really is, to be a place of suffering, so that when you see this world of existence, this world of suffering, that you wish to turn away from it, that you wish to renounce it or to leave attachment to it.

[01:05]

And also the idea here is not only to leave attachment, but also to see the world actually to be a sorrowful place, actually to create a mind of what is known as sadness in a sense, sadness for this world, sadness for the nature of the world as it is. So without turning the mind towards dharma, actually, or in other words, one is not really able to turn the mind towards the dharma, towards the practice of the spiritual path without seeing the nature of the world as it is, without seeing the world to be a place of unhappiness, a place of suffering. So first of all, it's very necessary to see the world in this manner and then turn your mind away from worldly existence or worldly pleasures, and then to, with this mind which is turning inwards or turning away from the world, to turn it towards the path of Dharma. And The way to create this path of Dharma, the way to enter into it very strongly, to really place your feet upon the path of Dharma, is to understand that you have the proper conditions now in order to accomplish that path.

[02:10]

And this proper condition is based upon having this human existence. because it is based upon this foundation or this basis of the human body, human existence, human intelligence, that we're able to practice the Dharma. So, with a proper understanding that one has the necessary requirements of this very special and very precious human body, which enables one to enter into the path, and with that thought, actually, this... gives one the proper ideas or proper motivation or proper conception that one wants to traverse that path of the Dharma, having entered it. Also, when one enters into the Dharma, realizing that one has such a special, precious opportunity at this time, it's not proper to do this in a leisurely manner, because this life and this world actually are changing every moment, that they're really impermanent, not of any type of permanent or lasting nature. So, By remembering and thinking about impermanence again and again, what it does actually is to create an enthusiasm and also a wish to accomplish this spiritual path very quickly and very speedily, because we see actually that we may not have this opportunity for a long time, and it's necessary to enter upon the path and then accomplish it as quickly as we can.

[03:30]

So no matter what type of Dharma practice you do, no matter what type of spiritual practice you enter into, it's always necessary to have this first proper contemplation of why you're entering it. So this is actually the basic idea, that without this actually you will not enter into the path, whatever the path be, whatever spiritual path you are in, it will not be motivated properly, or you will not have the right ideas in order to accomplish it. So for that purpose then, in order to turn your mind away from the world of suffering, to turn your mind towards the Dharma, to turn your mind to actually enter the path and then traverse it, and to do this quickly and efficiently and properly, then always one must consider this world of existence and also the precious opportunity we have, and also that this opportunity is not that long. So having contemplated these preliminary thoughts of understanding the world of existence and the need to practice dharma, then it's necessary to pray to the gurus, if one has the lineage prayer to the gurus of teaching, such as when you're practicing the hivajra teaching, or hivajra sadhana, to use that prayer.

[04:39]

Or if you do not have that, just to pray to the guru directly, one's own root guru, the one from whom one has received this teaching. And the need of reciting this guru yoga or the guru practice or reciting prayers to the guru is in order to allay or to pacify obstacles to one's path and also in order to receive blessings so that one is able to accomplish the path very quickly. And it's actually through the blessings of the guru that one is able to overcome various obstacles which will obstruct one's path. And also it is through the guru's blessing that one is able to gain very quickly the various spiritual attainments, both ordinary attainments and also the extraordinary or excellent attainments of enlightenment itself. So it's through the guru's blessings. So in order to really enter into the Vajrayana path, it's necessary to produce, first of all, this thought of directing one's mind towards the gurus in order to receive their blessings, to overcome obstacles, and then again to receive the blessings in order to accomplish the path and to accomplish the attainments.

[05:40]

Then, having prayed to the gurus in whatever manner you have, whatever manner you know, either through prayers or just through your own great devotion and thoughts, then Whatever teaching one follows within the Buddhist tradition, always the very foundation and the beginning of this is always done with taking of refuge. And there's no path, there's no practice which can be done without, first of all, taking refuge. To take refuge, actually, is the source and the foundation of all the practices. And without taking refuge, one does not have the proper foundation for really practicing the path properly. One must take refuge with the very foundation pure thoughts and proper, pure and proper thoughts. And it must be done very strongly and very devotedly. If one does not have a proper foundation, then one is not able to accomplish the various works or activities. Just as, for example, if one wishes to do some type of work in this world, if one doesn't plan to properly have the foundation or the basis for accomplishing that work, then it will never be able to be accomplished.

[06:47]

So in the same way here, actually, what we're entering into is the wish to enter into this work to gain the stage of full and perfect enlightenment, the stage of Buddhahood, which is not a small thing, it's not a simple process or a simple activity. So since we wish to gain such an exalted state, since we wish to gain such a state of liberation and omniscience, that if we do not have the proper foundation to do this, then there's no way that we would be able to accomplish it. So it's very necessary then that we do create this proper foundation and here actually the proper foundation for the Buddhist path is taking of refuge means here taking refuge in the triple gem of the Buddha, Dharma and Sangha and within this world of existence there is no higher or no more excellent refuge than the Triple Gem itself, because the Triple Gem possesses all those qualities by which we're able to overcome obstacles to the path. Also, it has the qualities by which we can gain the various levels of the path and then eventually the goals of enlightenment and liberation.

[07:54]

So it's very necessary that we do create this proper foundation to taking refuge. all the qualities that we can gain on the path, all the qualities of the results can only arise through the taking of refuge. So we must do this first and we must do it very properly and with right idea, right intention, right thought, right visualization, right consideration. So in order to do this, in order to take refuge, first of all, here for the hibadra teaching or the hibadra sadhana, that we should visualize that the place where we're seated, wherever we are doing this hibadra meditation, is not just an ordinary room or ordinary place, that this ordinary place where we're sitting, where we are sitting, is actually an impure vision, a vision of our own impure concepts or impure mind. So what we'll want to do then is to transform this impure vision of the place we're in into the pure vision that we are dwelling within a pure realm or a Buddha realm, a state of enlightenment itself.

[08:55]

So we visualize actually that the place we are seated at the time of doing the meditation is a pure realm with a ground made out of jewels, actually made out of blue sapphires, with many drawings or lines written upon it in gold, with gold itself. And that this is a very pleasing, very beautiful place, very pleasing to the mind. And in the center of this realm is a wish-fulfilling tree. It's a very huge tree. It's called a wish-fulfilling tree because anything that we ask of it, whatever our desires are, that everything can be accomplished just by making a wish to this tree. So that this is, here actually we're wishing to gain enlightenment, for example, whatever wishing that this tree in front of us, being the wish-fulfilling tree, will be able to grant, to bestow upon us our wishes, our desires, our seeking for the stage of liberation. So here in front of us, right in the middle of this huge realm, then is this very huge wish-fulfilling tree.

[09:57]

Inside of the tree, it's adorned with many jewels and many fruits, many flowers. It's very pleasing to the sight also. And then right on top of this tree, in the center on top of the tree, is a multi-colored lotus, a very huge lotus which sits just resting on top of the tree itself. And this lotus actually has eight petals, one in each of the four main directions and one in each of the intermediate directions. And then continue the visualization of this refuge tree or the refuge shrine in front of you. In the center of this lotus, which is upon the wish-fulfilling tree, is a... jeweled throne, upheld by eight lines, or a throne made out of jewels, upheld by eight lines. And on top of this, which is very big actually, on top of this is another lotus. On top of that lotus in the center is a sun disk. On top of the sun disk, in the very center of this, is what is known actually as the four demons, or the four maras, but in the shape, or in the form, of the four gods.

[10:59]

So, actually, lying from the bottom upwards is yellow Brahma, white Indra, blue Vishnu, and black Shiva. Their form is of the form of four gods, but their essence is really of the four great demons, or what is known in Buddhist tradition as the four maras, the four afflicting forces against one's practice. So here, actually, they take the shape of gods, these four great gods, Brahma, Indra, Vishnu, and Shiva, but actually their essence is of the four demons. They lie there not in the form like of... corpses, but quite animated, quite alive. They're really as if they're alive, they're being pressed down upon. And each one of them, one is lying on top of the other, all their heads are towards the right, and their hands are together as if holding together, like in showing respect to Hivadra who's standing on top of them. And on the top of the four demons then, the top one,

[12:01]

Lakshiva, right on top of his, or upon his heart, the heart region or the center of his body, is Hibhadra standing himself. And Hibhadra here is blue in color, as during the initiation. Also there's a picture, I think some of you have, and also here up on the shrine, his body is blue in color, with eight faces, sixteen arms, and four legs. Actually his description will come in the sadhana later on, but here in the center of this then is who is dark blue in color, eight faces, sixteen arms, four legs. His two right legs are down, so the two right legs are pressing down on top of the heart of this black Shiva. And then he's also embracing the mother consort, blue Vajranaratna. And then surrounding him on those eight petals, which is on top of this, the eight petals of the lotus, which is on top of the throne, are the eight goddesses of the Hivadra mandala. And these actually are all turned, looking in towards Hivadra, and actually they are of different colors. Each one on the eight petals actually has its own, each of them have their own color, but all have one face and two hands.

[13:09]

The left leg is down, the right leg is up, half lotus position. also for the visualization, just behind Hivadra, so you're visualizing Hivadra upon this tree, this tree with the lotus, this very big lotus, and then this jeweled throne, another lotus, the sun disk, on top of the sun disk are the four maras, and then Hivadra standing upon that. And on the eight petals around Hivadra are the eight goddesses. Then just behind Hivadra, But in front of the back goddess, the goddess behind him, there's a huge stack of Dharma books which are piled up together. So here actually when we're taking refuge, we take refuge according to the Vajrayana tradition in the four aspects of the Guru, the Buddha, Dharma and Sangha. So here actually the nature of the deity which we see in front of us, the nature of the Vajra, is actually non-different from the Guru himself. So in other words, actually, this hivadra, this form of hivadra, his essence is the combination of all the gurus combined together.

[14:14]

And this can be any guru from whom one has taken teaching, and especially that guru which one has received this specific teaching, and also those which one has some type of affinity or link with, from whom one has received various pledges or vows or different... has made different promises, but this actually is combined together into this form of Hivadra who is standing there. So the nature, very strongly, you should think, though the form is of deity Hivadra, that his nature is absolutely no different whatsoever from one's own guru, from the guru from whom one has received this teaching. Then also, The body of Hivadra, though it's the shape, the form of Hivadra, that actually represents all the Buddhas combined together, especially the five Buddha races, the enlightened nature of the Buddha's form, but here combined together into the form or shape of Hivadra, his outward form, that this actually represents all the Buddhas, all the enlightened beings combined together into one shape, into one form.

[15:19]

Then the Dharma, the speech of the Buddha, also the realization which arises from the Dharma or from the practice of the teaching, is here symbolized by the stack of books, the pile of Dharma books, which are seen just behind Hibhadra and in front of the back goddess. And these are actually stacked up very high and very clearly seen. Actually, just as we see those books on the side there with the yellow cloth, they would be stacked up like that behind Hibhadra as piled up very beautifully adorned and decorated. And then surrounding Hivadra are the eight goddesses or the eight dakinis of the Hivadra mandala. And these themselves then represent the Sangha or they represent actually those enlightened beings who assist one on the path of Dharma. So here then actually as we're taking refuge, we need the shrine to whom we're taking refuge in. And the shrine actually is the guru who is here. His nature is the same as the Hivadra. The Buddha, who is here represented by the form of the deity of Hivājra, the Dharma, which is represented by the Dharma books behind Hivājra, and then the eight goddesses or dakinis, which are surrounding Hivājra, each one standing on a petal of one of the eight petaled lotus upon which Hivājra is in the center.

[16:34]

So this vision, this visualization which you have of this refuge tree in front of you, actually this is known as a pure vision, and it arises out of the pure vision of your own mind. Due to the pure vision, due to the purity of your own mind, this vision can really appear, that you can see the deity in front of you, or you can see all the appearances of this world in the pure way. So that this vision of the deities arising in front of you, of this refuge tree, is known then as arising from the pure vision of the nature of your mind. If one is able to visualize this refuge tree, which is a bit complicated, or the whole refuge shrine here, that there's different ways to make it a bit shorter, that one can, instead of visualizing Hivajra with the Dharma books and the eight goddesses, that instead one can just visualize Hivajra by himself. Here again, Hivajra being blue in color, eight faces, sixteen arms and four legs, and in union with the mother, concert Vajraramya. and it's just he by himself then, you can visualize just that shrine, or if even that's a bit complicated, you can visualize instead the Buddha Vajradhara, the fully enlightened Vajradhara, whose body is blue in color, which is one face and two hands, who's sitting in the meditation position, and with his hands holding a Vajra bell crossed over his heart.

[17:52]

In these two ways, actually, just visualizing one together, one form alone, is known actually as the combination, the combined jewel together into one. And if you visualize in this manner of just seeing Hivadra by himself or Vajradhara by himself, then what you should do then is think that the essence, the nature of this deity is the guru, that his body, that his mind of the deity represents the Buddha, that his speech or his voice, his throat represents the Dharma, and that his body, the physical body represents the Sangha, so that the shrine of either Hivajra by himself or Vajradhara by himself is a combination together of the entire triple gem. of Guru, Buddha, Dhamma, and Sangha into one form or one shape. If you can visualize the Hivadra with the eight surrounding goddesses in the Dharma books, this is best because it's fuller. But if you cannot, then it's quite okay and quite proper to just visualize Hivadra by himself or Vajradhara.

[18:55]

Then when you visualize in this manner that you should direct your mind completely just to the shrine, that you should think actually that this is the real refuge, no matter what happens to you at this time in the future, no matter what good or bad things happen to you, that this is the sole refuge to whom one can find solace, one can find help, one can find benefit, and one's entire mind should be completely directed, solely directed just to the shrine, just to this refuge, this refuge which one is taking. And if one is able to completely direct one's mind just in that way, understanding that there is no one else, there is nothing else which can help, can benefit you, can save you, protect you from this world of suffering, that is only this triple gem of the Guru and Buddha Dharma Sangha that has this power, has this ability. has these very special qualities, this is actually very important for you to do, that when you really relate to the shrine with the soul reliance, that you see the shrine or you see the objects of refuge as your soul benefactor, your soul helper, and completely put all your dependence and you surrender yourself in this manner, then this is really very important and it will create a proper or a real manner of taking refuge.

[20:12]

And without this, without having your mind directed in this way, without being concentrated towards the objects of refuge with a proper understanding, then it doesn't have as great a benefit as if you would understand it and place your whole reliance and faith just in the shrine. Along with this, actually, that you should, this visualization of the triple gem in front of you, either in the fuller form or the shorter form, that just in front of this shrine, the refuge tree, that you should think that you yourself are seated there, that on your right side is your father of this lifetime, on your left side is your mother. In front of you are all demons and evil spirits and enemies and those who cause harm to you. And behind you, and on all the sides, completely surrounding you behind and right and left, are all the various beings of the sixth world of existence, of all the different realms of existence, such as the animals and higher realms and lower realms. And here, even if your father and mother have passed away already, still you should visualize them to be seated with you, so that they also are joining you and taking refuge in the Triple Gem.

[21:22]

And also, these other beings of the six realms of existence should not be visualized to be in their own form, such as animals, but instead that they should be visualized to be in the shape or form of human beings. And altogether, that yourself and all these sentient beings, with one point of devotion, one point of faith, one point of concentration of just seeing the shrine solely in front of you, creating this complete reliance and dependence upon the shrine, that you take refuge in this manner. So then, next actually, maintaining this very clear visualization, then you should recite the verse of taking refuge in the Triple Gem. And actually we'll follow the sadhana here, if you have, which is the first page of the sadhana, where it begins, it says, In the Most Holy Guru, who is the quintessence of the qualities and deeds of the body, voice and mind, of all the Tathagatas abiding in the ten directions in three times. the source of the 84,000 articles of the doctrine and master of the noble assemblies, I and all living beings equal to the bounds of space from this time until the essence of enlightenment is reached.

[22:32]

So this means actually that oneself, you're sitting there with all the sentient beings who are surrounding you, your father and mother and all sentient beings who are as vast as space. So all of you, myself and all of these together, we're taking refuge from this time, and when it says from this time, it means actually from the time of having received the consecration of Hivadra or whatever consecration one has. Ramji was saying that some people or some will teach actually that this refers to from the time means from the time of entering into the path of Dharma, but he feels actually that here it should mean that actually from the time of having received the consecration because that's when you really entered into the path. So from that time until you gain the stage of full and perfect enlightenment that yourself and all sentient beings take refuge into this triple gem. And here, first of all, the source of the Triple Gem is the guru. So it says, in the most holy guru, this very holy teacher, who is the quinescence, or the essence, of the qualities and deeds of the body, voice, and mind of all the Tathagatas.

[23:34]

So the Tathagatas means all the Buddhas, the five Buddha races, all the other Buddhas who naturally abide in the ten directions, means naturally in the ten directions, east, south, northwest, like this, and also the three times of past, present, future. that this guru actually is the essence of the five Buddha races, that his body represents or is the essence of the Buddha Vajracana, that his voice is the essence of the Buddha Amitabha, that his mind is the essence of the Buddha Akshobhya, that his qualities are the essence of the Buddha Ratnasambhava, and that his deeds are the essence of the Buddha Amoghasiddhi, so that this guru, who is very holy, because he is the essence or combination of all these five Buddha races combined into one form, his body, voice, and mind, qualities and deeds are all these combined together, so that this guru is this combination, the special shrine of all the Tathagatas or all the Buddhas who dwell in any place or at any time. And also, not only is he the source of, or the combination of all the Buddhas, but also all the Dharma teachings, that he's the source, the combination, the owner of all these teachings, which here is known as the 84,000 Articles of the Doctrine, which means all the teachings which the Buddha has presented in this world, that he's the source of all these.

[24:54]

And also, it says the owner or a master of all the noble assemblies. So it means all the sangha, those who are entered into the path, that really he is like the head of this or the owner of all these. So in this way, actually, that the entire triple gem is combined together, the guru, in the form of the guru. So one should think, actually, it's to this guru, who is the combination of this triple gem, that one is taking refuge. And then one goes on with the recitation and says that until... the essence of enlightenment is reached steadfastly. So myself and all sentient beings steadfastly, very firmly, take refuge in that venerable root guru and also in the holy masters of the lineage. So it means in the root guru, the one from whom one has received this teaching, this hiraja initiation, and also the lineage gurus, which means those gurus who have passed down this teaching from the time of Vajradhara up to the present. And then also... at that time, actually, that you should focus your mind, focus your attention upon the heart of the guru, or the heart of the shrine, the heart of Hivadra in front of you, because Hivadra, this shrine of visualizing Hivadra in front of you, is really the essence of the guru.

[26:06]

The guru's nature is just the heart of Hivadra himself, so that your mind is directed towards visualizing just the heart of Hivadra, or the center of his body at that point. Then also, next it says, take refuge in the blessed, accomplished Buddhas. So, here again, you're visualizing Hivadra in front of you. Actually, at the point of taking refuge in the Guru also, at that point, you should think also, not only is he the essence of Hivadra, of the shrine in front of you, but also he's the one who leads you on the path. He takes you from one place to another. So he takes you from this place, takes you to the stages of liberation. Then again, you maintain your, direct your mind towards the heart of the Hivadra, the Hivadra shrine in front of you, and with the words, take refuge in the blessed accomplished Buddhas. And here actually the Buddha is referring to the heart or the mind essence of Hivadra, and also the one who shows the path, teaches the path to you, how to enter the path, how to traverse the path.

[27:08]

And this is the nature of the Buddhas. Then directing your mind towards the throat of Hivadra, or here actually, I'm sorry, directing your mind towards the Dharma books behind Hivaja and in front of the back goddess, that you say we take refuge in the holy teachings. So here actually the teachings being the actual path which leads you from this... from this world of existence, the path itself which leads you to the path of Dharma, the path which leads to the result of liberation, omniscience. And then also, finally it says, take refuge in the noble assemblies. So at that point, actually, you concentrate, place your mind upon the eight goddesses who surround Hivadra, and place your mind on them, that you understand that these goddesses are the real Sangha, and those who help you, or they assist you, as helpers on the path of liberation. to the stage of liberation. So in this way, actually, when we recite these verses of refuge, then we keep our mind concentrated upon Hivadra, and then also upon the Dharma books, and then the surrounding goddesses.

[28:09]

This is in the long form. If you're going to use a short form of just Hivadra by himself, or just Vajradhara by himself, when you're reciting this verse, then at the time of saying, take refuge in the venerable Guru and the holy masters of the lineage, that time you just concentrate your mind just on the heart of Hivadra, or Vajradhara, whichever one you're using. Again, when you say take refuge in the blessed, accomplished Buddhas, again, just keep your mind directed towards the heart of the Vajra, to be the essence of all the Buddhas combined. Then when you say take refuge in the holy teachings, you direct your mind to the throat of the Vajra or Vajradhara, that the speech of the deity here represents all the Dharma. And then, when you say, take refuge in the noble assemblies, that you direct your mind towards the body of the deity, of the vajra or vajradhara, understanding that the body is the combination or representation of all the sangha. So whichever method you use, actually, that you see them as the shrine, And it's very important that your mind does not waver, does not think about other things or fly around to other thoughts, but it stays concentrated on the shrine in front of you, stays concentrated with the words that you're reciting, and also it maintains this visualization and thoughts of taking refuge.

[29:23]

So it's very important that the mind is placed in meditation. And then great benefit will arise by this. When you're reciting this, actually, the verse actually starts in the most holy guru with the quintessence. From that point down, up to the point where it says, steadfastly take refuge, up to there, up to steadfastly, actually, this is just recited one time. Then after that, from the point where it says, take refuge in the venerable guru and the holy masters of the lineage, take refuge in the blessed accomplished Buddhas, take refuge in the holy teachings, take refuge in the noble assemblies. That part at the end should be recited many times, at least three times or 21 times for doing the sadhana, and then you should keep reciting it as many times as you can, 100 or 1,000 or 10,000 or 100,000 or whatever you can recite, not in one session, but as much as you can in one session, you keep reciting this.

[30:27]

And this is the part which is to be repeated. from the beginning of the paragraph, it's just one time, and that part from taking refuge in the gurus, taking refuge in the buddhas, taking refuge in the dharma, taking refuge in the sangha, or in the noble assemblies, this is what is repeated many, many times. And as you recite it again and again, so for the sadhana practice, like three, seven, eleven, or twenty-one times, whatever, that you maintain a very clear visualization, and also... thinking of the triple gem of the guru and triple gem to possess these very great qualities. After reciting these verses as many times as possible, then there's the next verse we recite, which here is written, In the guru and three precious gems, I bow down and take refuge. may you bless me in all my lifetimes, to recite this once. And as you recite this, you should place your hands together. And generally speaking, when you place the hands together, it's just that the palms are clasped together at the heart. Here, that form actually is generally used for lower tantras or also for just ordinary forms of prayer.

[31:33]

But here, according to the Vajra teaching and also generally higher teachings, that the fingers are a bit intertwined with each other, that they're flat, but they're intertwined and then held together at the heart. That's jhani. And then also when you put together, it's not good to put the palms very flat together because it means that it's sort of like a... These are actually different signs of things that arise. And if you put it very flat together, it means that you won't have any wealth or prosperity or... or things that you're sort of squashing all those. So what you do actually is you leave a little space in between also the palms. It means actually that all your prosperity and good omens and everything is increasing and growing. There's space for them. So it's good in that way. And then also, actually there's different places that you can place the hands together, for example, at the forehead or at the throat or at the heart, representing, like, for example, the body, voice, or mind, and you're taking refuge with these.

[32:37]

These are all very good. Also, sometimes some people will place their hands in front of their mouth, which is not very good, because it represents, actually, that you have some great regret or you're very sorry about something, and it's sort of like almost like confessing or showing this... sorrowfulness or sadness. So if you put it in front of your mouth, it's not a very good sign. And also if you put it down too low, like at your navel or somewhere down, it's also a bit too low and it's showing improper respect to the Triple Gem. So really the best place to place the hands together, intertwine palms with a little space, is at the heart itself to show proper respect and proper devotion arising from your heart that you're seeking the blessings of the Triple Gem. Then, after reciting this verse one time, this line, then if you're doing the long visualization of Hivadra with the entire mandala, first of all you should visualize that light raises you out from the entire mandala of Hivadra and the surrounding goddesses and dharma books and touch all the sentient beings who are seated about you.

[33:45]

By these light rays touching all of them, all their sins and obscurations are purified, and then each one of them individually is transformed into Hidvajra with consort and the eight surrounding goddesses. In shortening, this is known as the Hidvajra nine deity mandala. So each one of these separate sentient beings is transformed into this Hidvajra nine deity mandala, which means that each sentient being becomes Hidvajra with consort and the eight goddesses together. And then when each of those are purified and transformed in this way, you should think that each one of these sentient beings go off to their own Buddha realm or to a state of enlightenment, a state of liberation. Next, after that, you should visualize that then you yourself are seated alone with the shrine in front of you. Then you should visualize that the goddesses, the eight surrounding goddesses, all dissolve into a white light, and this white light comes down and is absorbed into your forehead. That the Dharma books behind Hidvajra dissolve into a red light, and this comes down and enters into your throat. And then Hidvajra himself, being the Buddha and the Guru combined together, dissolves into a blue light and is absorbed into your heart.

[34:49]

And then this way, that you receive the blessings of the triple gem, you receive the blessings of the Guru in this way. If you're doing it in a short form with just Hivadra by himself or just Vajradhara in front of you, then light rays just issue from him, purifying all the sentient beings, transforming them into the divine form of Hivadra, and then they go off to the Buddha realms. And then you should just think that either, if it's Hivajra alone or Vajradhara by himself, that he dissolves into a small, like, ball of blue light. This comes down and enters into your body and merges with your heart. So that in this way, your own body, voice, and mind, and the body, voice, and mind of the guru and triple gem are completely merged together, completely combined together. And... What you should do at this point, then, is to understand that you receive the blessings of the body, voice, and mind of the guru in triple gem, and that your own body, voice, and mind are then in that way transformed, that they're merged together, non-dually merged together with the triple gem or with the guru's body, voice, and mind. And the reason we can do this, actually, is that the nature of one's own mind, according to the Sakya teaching, is said actually to possess three aspects.

[35:55]

The mind itself has what is known as the clarity aspect, the clear aspect of mind. Then also the mind itself has... This is actually the characteristic of mind. Then the nature of this mind, this clear mind, is that it's empty by its own nature. So the mind is clear. There is the clarity, the luminosity of mind. But the nature of that luminosity or clarity of mind is that it's empty. And this clarity and this emptiness of mind are... completely non-dually merged together. You can never find them separate. You can't find the luminous mind, the clear mind one place, and the empty mind another place. This clarity of mind and this emptiness of mind are completely merged together, non-dually merged together at all times. And this is known as the merging together of clarity and emptiness of mind. So, the mind actually naturally possesses these three aspects. And the triple gem, the guru and the triple gem, outwardly also represent this aspect of mind, or these three aspects of mind. That the... Sangha here represents the clarity of mind, the Dharma represents the emptiness of mind, and the Buddha represents the merging together of clarity and emptiness.

[37:03]

So that these three actually, and the Guru combined together, all these combined into the Guru, that one's own mind, the clarity and emptiness of mind merge together, and also the outer triple gem of the Guru, Buddha, Dharma, and Sangha are really non-dual, non-different. And here, by these light rays merging, merging into your own body, voice, and mind, this means actually that your own body, voice, and mind, the guru's body, voice, and mind, triple gem, are completely merged together. And according to Sakya teachings, this is known as the ultimate view of Sakya, which is known as the non-differentiation of nirvana and samsara. Actually, nirvana, this world, and samsara, this world of existence, samsara, and the enlightened form of nirvana actually are no different from each other. And here we can see that's true because your own mind Your own mind, from an ordinary point of view, is just impure mind, but when we see the three aspects of mind, the clarity aspect, the empty aspect, and this merging together, that this is really the enlightened form.

[38:08]

Actually, this is what is known as nirvana, or the enlightened aspect of one's own mind. So this mind and the enlightened form of the guru, Triple Gem, are really non-different from each other. So this is actually known as the combination or the non-differentiation of nirvana and samsara, or the non-differentiation of the worldly mind and the enlightened mind. There's two types of refuge, actually, that we take. One is known as the relative refuge and one is known as the ultimate refuge. And the relative refuge just means actually visualizing this in front of you, seeing the guru, the triple gem, guru, Buddha, Dhamma, and Sangha, and making prayers, taking refuge in them. And this is really known as just the relative refuge because we're taking an outer visualization, seeing a form, relating to it as a subject-object. So it's called, or known as the relative refuge. But the ultimate refuge here means actually that one's own mind is no different, is completely non-dual or non-different, non-differentiated from the triple gem. So that since one's own mind is the ultimate triple gem, that this is known as the ultimate refuge, because it's your own mind that you're taking refuge in, the true mind, or the highest aspect of mind in its pure form, which here is known as the merging together of clarity and emptiness.

[39:24]

So this merging together of clarity and emptiness is taking refuge in the ultimate, or what is known as the ultimate refuge itself. So by taking refuge in the Triple Gem, also what this helps us to do is to purify our vows of Pratimoksha, or in other words, whatever vows we have, such as being a lay person or a monk or nun or whatever, and also that through taking the consecration the other day, Also at that time we do receive the vows of being a Buddhist layperson. So whatever vows we have actually, by reciting the refuge prayer, performing the refuge meditation, if we've broken any of these vows, it purifies that. And if we haven't broken the vows, it helps to increase them and makes them stronger. So having made that prayer, the next step to do in the meditation is to create the enlightenment thought, so to create the proper motivation for doing the meditation.

[40:30]

So here it says, For the sake of all living beings, I must attain the stage of a perfect and enlightened one, and for that purpose I am practicing this profound path. So this we recite three times. And at that time we should think actually that... it's not proper just to practice this path, practice this meditation for ourself alone, for our own benefit to gain liberation or happiness just for ourself, because this is not the proper motivation. It's a very limited, a very narrow view of what we want to do with this path, and actually it's known as the lower or inferior vehicle of the Hinayana. So abandoning that type of thought, we should think actually that it's not for our sake, the sake of ourself alone that we're doing this, but it's for the sake of all sentient beings, all the limitless living beings of this world who are without number and who have been very kind to us in the past, who have been our really kind mother, and also even all these sentient beings at this time who are really just the same as our own flesh and blood, that there is no difference between ourselves and all others, that we share the same flesh and blood, that we're of the same nature, the same being.

[41:34]

so that for all these sentient beings, in order to benefit all of them, that I must attain the stage of full and perfect enlightenment. Having gained that stage of enlightenment, I will be able to help them. If one tries to help sentient beings without being liberated oneself, without having gained all the qualities of the path, all the qualities of the result of enlightenment, then one will not be able to benefit sentient beings properly. But having... accomplish the path properly, having engaged in all the practices and gained the results, then at that point one is able to really work for the sake of sentient beings, one is really able to bring sentient beings out of suffering to lead them to omniscience, liberation and Buddhahood. So by creating this thought of the Enlightenment thought, it creates a very vast path for us. It makes our path and our intention very great. It opens our narrow view. and it creates the proper motivation, the proper intention, and also the proper path by which we can, it's the only path by which then we can really gain the state of full and perfect enlightenment. So whatever practice we do, there is no Mahayana practice, there is no Vajrayana practice without creating this thought of enlightenment.

[42:42]

And there's no way that we can practice the meditation also without doing this. So at this time then, we must create this thought of the enlightenment, thinking actually we are going to engage in this meditation practice, we're going to engage in the various practices of the evajra teaching or the vajrayana in order to gain that state of enlightenment, in order to bring all sentient beings to that stage. And this is absolutely necessary, that we must have actually the refuge and also the enlightenment thought. and also by producing this enlightenment thought at this time in the sadhana, that one has already received the vows of the bodhisattva, the bodhisattva's path, either previously or at the time of initiation. So again, by reciting this verse at this time, at least three times or however many times you wish to recite it, that any faults or downfalls you have of the bodhisattva's path, the bodhisattva's vows, are purified, renewed, and if you haven't done any impure or impure deeds or create downfalls at the bodhisattva's path, again it increases them and makes the path grow stronger.

[43:44]

having recited this enlightenment thought at least three times. And you should think that the object of your thought, the object of this thought of enlightenment, all these sentient beings who are as vast as the sky, and this person who is making this thought of enlightenment, yourself who is creating this thought, and also this thought of working for sentient beings, of doing the activities of enlightenment to help sentient beings, from the ultimate point of view, they have no truth of their own. They are of no real... independent existence, that they're actually of the relative impure sphere, that actually they're the nature of the impure mind. So that from the ultimate point of view, the ultimate enlightenment thought means that there is no sentient being which one is helping to liberate, there is no one who's liberating them, and there's no practice of liberating. So this is known actually as the ultimate enlightenment thought. So again, we're combining together the mind, which is able to work for sentient beings on the relative sphere, and also the ultimate mind, which itself, by its very nature, the mind itself, the sentient beings, and also the concepts, conceptualizations of mind, to understand that these, by their nature, are empty of any truth, that this is the nature of mind itself, that these two are combined together, and this is known then as the non-differentiation of nirvana and samsara,

[45:00]

concerning or in relation to the Enlightenment thought. So again, we're applying the view of the non-differentiation of dharvana and samsara, or the non-differentiation of purity and impurity, to this aspect of the Enlightenment thought. And it's very important to keep this in mind also at the conclusion of the Enlightenment thought meditation, that we have the proper view from the ultimate point of view. So here also, though it's not written in the sadhana, if one wishes, one may insert here the practice of vajrasattva, the vajrasattva meditation. And Rinpoche has explained this in a very brief form that you can insert it here. In order to do the vajrasattva meditation, that you visualize yourself just seated on top of your head on the very top of the head is a lotus flower a white colored lotus flower the stem of this lotus flower enters in right through there's a little soft spot on top of the head known as the brahmaranda opening and the stem of the flower goes into there into the top of the head into your head itself

[46:17]

And then on top of this lotus flower is a moon disk. Seated on top of that is Vajrasattva, the deity Vajrasattva, whose body is white in color, one face and two hands, holding a Vajra and bell, with which he embraces the mother consort. Actually, it's crossed. Both hands are crossed behind her back. And he's seated in union with the mother consort, who is known as Vajra Garbi. His body also is white in color, one face and two hands, her right hand holding a curved knife, left hand holding a skull cup. And... You should visualize them to be about the size of about six inches or so from the tip of your thumb to the tip of your middle finger. So in relation to your own body, it's about that big. And you visualize them seated on top of your head. And then you should think actually that in the heart of Vajrasattva, right in the center of his body is a small moon disk, on top of that is a white letter Hum, that from this many light rays issue out to invoke the essence of mind of all the Buddhas and Bodhisattvas dwelling in all the ten directions. And the blessings or the essence, the transcendental knowledge aspect of all the Buddhas and Bodhisattvas in the form of light rays return, come back, and are absorbed into the letter Hum in his heart.

[47:26]

Due to this absorbing of the blessings of the Buddha into the home in his heart, you make a prayer that you will be purified of your sins and obscurations. And then from that letter home, much white nectar descends or falls down from the home, filling his body and the body of the mother consort. And then it comes down through the top of the head, through the stem of the lotus flower on the top of your head. and then completely fills your entire body with white nectar, and also comes out from the top of the head and covers your entire body outside, so that both the inside and outside of the body are completely filled or covered with this white nectar. And along with this nectar entering into the body, this flushes out from the lower passages of the body all your... illnesses, obscurations, sinful actions, hindrances, evil spirits, anything which is disturbing your path or disturbing you in this life, all of these are completely washed out or cleansed, and then the body itself is just left filled with this very pure, very divine nectar.

[48:30]

When you're visualizing this, the nectar coming down and washing out or purifying you of all these obscurations and unwholesome deeds, at that time you should be reciting the mantra of Vajrasattva. And actually, if you don't have it, it's on that sheet of paper which we were reciting before we started the teaching tonight. So you can look at it or take that sheet there, which is actually the recitation of the Vajrasattva mantra itself. And then having recited that as many times as you wish, like three, seven or twenty-one times or whatever, then you should... Direct your mind to the Vajrasattva, who is seated on top of your head, and pray very strongly, very devotedly, that you pray, the Blessed One, please purify me of all my sins and obscurations. Directing your mind in this way to Vajrasattva, he becomes very pleased, and then he himself dissolves into light, the Vajrasattva purifies. with the concert, dissolve into white light, and this is absorbed into your own body, so that in this way your own body, voice and mind receive the blessings of the body, voice and mind of Vajrasattva, and that your own impure body, voice and mind here then are transformed into the body, voice and mind of Vajrasattva himself.

[49:44]

So again, what happens then, this is the merging together, we're showing the non-differentiation of the impure body, voice, and mind, and the divine, or the ultimate body, voice, and mind of the deity, that these are really the same, that your own impure body, voice, and mind, from the ultimate point of view, is really the body, voice, and mind of the deity of Vajrasattva here. So this is known as the non-differentiation of nirvana and samsara from the point of view of Vajrasattva. So this is actually, again, the proper view to merge or to apply to the Vajrasattva meditation. And you do this at the end when he merges with you together. You, the sentient being. You, Sambha, Deva. The next part of the meditation here is known as the Four Limitless Meditations, where it says here, it starts with, May all living beings have happiness and the cause of happiness. This actually is known as the Four Limitless Meditations. It is known as limitless because the object of one's meditation, there are ascension beings who are limitless or countless, inconceivable in number,

[50:50]

that one's thought here is to benefit all these sentient beings. So the thought actually is very vast and also very limitless. So also the thought is limitless. And then the result is the result of Buddhahood itself, which itself is a limitless or inconceivable result. So in this way, what is known as the four limitless meditations is from this point of view of the object, the thought and the result, all these are really limitless or inconceivable without measure. One cannot see the vastness of it. And here, actually, it says, actually, that may all living beings have happiness and the cause of happiness. So at that time, this is known as the limitless meditation of loving-kindness. And here is the thought, actually, that all sentient beings of this world should be possessed with happiness at this time, that they should always be endowed with happiness and also the cause of happiness. And the cause of happiness means the performance of virtuous deeds, through doing virtue, good deeds of body, voice, and mind, that one is able to gain the result of happiness. So that our prayer or our thought of meditation for at least some of the sentient beings of this time is that they may be endowed now at this time with happiness and also with those causes, the performance of virtuous deeds, which will cause them to have happiness in the future.

[52:02]

And secondly, that we recite, may all be apart from sorrow and the cause of sorrow, which means that any unhappiness, sadness, suffering that sentient beings possess at this moment, that we create this limitless meditation of compassion, which means then that they be free from any sorrow, any suffering at this time, and also be free from the cause of suffering, cause of sorrow. And the cause of sorrow is the performance of sinful action or non-virtuous deeds, because through the performance of non-virtuous sin, unwholesome deeds that in the future that this will arise as unhappiness. So that our wish through compassion at this point then is that they may be free from sorrow, suffering at this very moment, and also be free from the causes of future suffering. And then third, which is known as the limitless meditation of joy or joyfulness, says may all not be separated from the bliss that is sorrowless. So this means actually that the great happiness that they obtain, that they never be separated from that, that they never be apart from that, that at all times and all places they always be with the happiness which is endowed with freedom from suffering or freedom from sorrow itself.

[53:11]

And then finally, the fourth, which is known as the limitless meditation of joy, equanimity, where it says may all leave attachment and hatred towards near ones and far by living with equanimity, means that the great attachment we have for friends, relatives, loved ones, and also the hatred which we have towards enemies or those who cause obstacles or hindrances to us, that we see all these actually as equal, that we place our mind in equanimity, that we do not go to one extreme for one group of people and then to another extreme for another group of people, that instead we see all the same, we remain equal or in balance towards all the sentient beings in this world. So this is known then as the thought of equanimity or the Limitless Meditation of Equanimity. So here actually what we wish to do is through meditating on this four limitless meditations using the object of sentient beings countless sentient beings the vast thought of this limitless meditation worth benefiting wish to benefit sentient beings and then also the result the inconceivable result of buddhahood that in this way that we try to see that all sentient beings in ourselves are of possessed of the nature of these four limitless meditations and we try to transform our own thought into that

[54:29]

In the Hevajra teaching, these four limitless meditations can also be seen to be the nature of different deities. And according to the Hevajra mandala, the eight surrounding goddesses, if we look at the four intermediate goddesses in the intermediate directions, meaning in the northeast and southeast, and then... southwest and northwest, in that manner, these four goddesses themselves represent, each one individually represents these four limitless meditations. And what it means then actually is that through meditating upon these four limitless meditations that we should think that all sentient beings gain the stage of these four goddesses, of the four intermediate directions of the hibhadra mandala. So in other words, through the meditation, the four limitless meditations, they were able to purify sentient beings and place them on the divine state or an enlightened state here represented by these four dakinis or four goddesses within the hivaja mandala. So, actually, for this evening, Rinpoche would like to end the teaching.

[55:35]

He's going to recite now a short dedication prayer. And then after that, if anyone wishes to ask some questions about this teaching or about the hibadra practice or whatever, you may. He's a bit afraid, actually, that people have come from a very far distance, so they have to go back a very far distance and be late and have to go to work tomorrow. But if there's questions tonight, please ask. And if someone feels rushed or cannot... ask questions at this time, then he invites you to come any time that you are free, and you can meet him individually and ask questions, or if you have doubts, to clarify your doubts about the practice or about the teaching. According to teaching is that if you could do it every day prior to the time that you receive the initiation, the consecration, then that's best. So, for example, if you receive the initiation in one o'clock in the afternoon or in the afternoon, then sometime before that in the day, every day, it's good. Otherwise, If you just divide the day, actually like to say from the time that you receive the initiation, that's an earlier period and a later period, that you either do it before that period and the earlier period or the later period, and that period that you do the sadhana every day at that same time.

[56:43]

Actually, it's just a practical reason that sometimes if you do it in the earlier period and sometimes late, then maybe one day you'll think you did it and you didn't do it, so that you'll break the practice. So it's good just to pick one time, whatever a good time for you is, and then to do it every day at that same time, or about that same time, so that you make a continuity of the practice without breaking and feel comfortable with it. Yeah, I know. I did that, huh? This is called Te Chuk Chuk, isn't it? Yes. Te Chuk Chuk. It's cute, isn't it? Yes. Actually, there are two different types of Vajrasattva mantra. The one which is here actually is in accordance with the Hivajra teaching. So you may see it in a different place, slightly different, but this is actually according to this tradition.

[57:47]

OM SHRI RAMPANARAYA HERUKHA SAMAYA MANUPALAYA Heruka, Tenova, Tita, Ndudu Mepawa, Sutokoyo Mepawa, Anuradu Mepawa, Supokoyo Mepawa, Sarvasiddha Meprayecha, Sarvakarma, Sutame, Tzitam, Sriya, Kuruhu, Haha, Haha, Ho, Pangawin, Banjahiruka, Maminuza, Herukobawa, Mahasamaya, sattva-ahur-bhe. G-a-r-v-i. [...] just a little bit about him, which is that actually there's not much time to say that, but the founder of the Sakya tradition, whose name was Sachin Kogan Yimpo, who was a great practitioner of many teachings, actually, who himself actually started to practice the Dharma as a child, and even went into a very long meditation retreat when he was 12 years old, and at that time even had received direct blessing from Manjushri.

[59:18]

Though he practiced many teachings, of course, His main practice was the hibaja teaching, and due to his accomplishment of the hibaja teaching, he was able to benefit many, many living beings, many people in Tibet and other places. It was said actually that through practicing the hibadra teaching, he was able to gain such a result that he was able to emanate his body into more than one body. And it was said actually that he was at different times, I mean, at the very same moment, at the same time, he was seen to be in four different places throughout Tibet giving teachings. And these places were very, very far away. I mean, it's like being in Los Angeles and New York simultaneously, that people saw him in these different places giving different teachings and explaining the Dharma. And he was actually able to do this through his accomplishment of the Hivadra path. And that even when he passed away, still people saw his body in these different places. And when he passed away in these four places simultaneously, and when they burned his body or cremated the body, at that time many people saw Hivadra rise out of the fire to ascend to a Buddha realm.

[60:26]

so that in this way, actually, that he was able to completely accomplish the path of evadra and to manifest this and to help other people through the path. Boundless meditations were connected with four different directions, intermediate directions. I was wondering which was associated with which direction. What we just said. northeast, then to the southeast, southwest, and then northwest, in a clockwise direction. That's right. Loving, kindness, compassion, joy, and equanimity. So, you wish Ramachandra to recite it?

[61:26]

Ramachandra said actually he'll recite it tomorrow, but he'll recite the second mantra for you this evening, and then tomorrow he'll do it very carefully. Yes. If you want it very much, Rinpoche will do it. Om Yetu Nanaya Pingalorto Kisha Warta Mani Chatur bengshate netaya Kondasha punjaya Kirina jimuta obuke Kabala malane Katarine hatamata Tura chitaya Ardendo ntang khatene Om maraya maraya Karaya karaya Garjaya garjaya Tarjaya tarjaya

[63:07]

Thank you very much. That's what you're trying to do, right? Yeah. What's that? What's that? What's that? I think this point is for the purpose of purification of... impure actions and sinful deeds.

[64:19]

And also it is said actually that here in the meditation at first the refuge is performed in order to purify any broken pledges of one's refuge or the prati-moksha vows that one has. Then the recitation of the enlightenment thought is in order to purify any broken vows of the bodhisattva's path. And here the Vajrasattva meditation is in order to purify any broken vows of the Vajrayana, Vajrayana vows one has. So the three sets of vows of Pratimoksha, of Bodhisattva's path and also the Vajrayana are purified by these three different meditations. And also the best and highest method for purifying unwholesome actions, one's karma, is actually the Vajrasattva meditation. On this evening's teaching, we'll recite in English, or read in English, the long life prayer of Buddha and Kendra Muche in unison.

[65:24]

So, Ludhikhanda Rinpoche began the explanation last night of the hivajra sadhana practice, the hivajra meditation practice. And what was explained last night, which included the refuge and the creation of enlightenment thought for limitless meditations, is known actually as the accumulation of merit, that through doing these various practices, such as the refuge and enlightenment thought, for the meditations, that one is able to accumulate a very vast, great amount of merit. And the accumulation of merit in this way actually is necessary or needed in order to gain the stage of enlightenment, that actually without the accumulation of two aspects, first the accumulation of merit and then also the accumulation of transcendental wisdom, that enlightenment is impossible to obtain, to form perfect enlightenment. And also all the previous Buddhas of the past, the enlightened beings of the past, also had to, first of all, accumulate vast merit. And without the condition, the proper foundation of this accumulation of merit, they would not have the cause for accomplishing transcendental wisdom.

[66:40]

And then without merit and wisdom together, one would not have the proper conditions or causes for accomplishing attaining full and perfect enlightenment. So in the past, actually, the great enlightened beings such as the Buddhas have accumulated merit, not in a very small way, but working with great diligence for the sake of sentient beings over three incalculable eons in order to accumulate the merit which is needed, necessary for them to produce within their own mindstream this transcendental wisdom, and then along with that merit, accumulation of merit and transcendental wisdom, then they were able to gain the full and perfect result of Buddhahood. And when they were working for the sake of sentient beings, it wasn't in a very small way over this period of three incalculable eons, but instead it was very vast, continually, unceasingly working without any thought of self for the sake of others, so that in this method they were able to accumulate this vast amount of merit. Here, actually, according to the Vajrayana method, what is taught, what is given here, is a very simple and a very effective method for accumulating a similar type of merit as the Buddhists have done through those three incalculable eons by just producing here, actually, the refuge, enlightenment thought, and the four limitless meditations.

[67:57]

This is actually the cause for one to accumulate that same type of merit needed in order to gain enlightenment. And then also, due to the cause of accumulating merit, then one can also produce the accumulation of transcendental wisdom, which is here taught through the recitation of the mantra, which is here, om sunyata jnana vajrasvabhava atmako hang, that by reciting that, which dissolves this impure sphere and the impure visions of the appearances of this world, which we hold now, to dissolve into emptiness, that this itself then is known as the accumulation of transcendental wisdom, and that by these two, the accumulation of merit and transcendental wisdom, which is here displayed in the Vajrayana method, that one is able to accumulate or to accomplish the various causes, conditions needed, necessary to accomplish the state of enlightenment. So that is the purpose, actually, of this part up to this point, which is known as the preliminary there, preliminary of the accumulations of merit and transcendental wisdom.

[69:00]

In addition to this, actually, the purpose of dissolving everything into the state of emptiness is in order to arise out of that state in the form of the Deity, in order to do deity meditation or to visualize oneself in the form of the deity is very difficult and if one tries to do it just with one's own ordinary form from one's own ordinary form into the deity's form that this is a very difficult method, and it's hard to accomplish that type of meditation. So the purpose here of this emptiness mantra is to dissolve this impure vision which we hold, which we have of the world about us, and especially of our own being, our own state of mind, our own state of existence. And through purifying this with this emptiness, with this state of emptiness, then it creates a very easy method to arise out of that state of emptiness in the form of the deity. So it's a very special method of the Vajrayana, which makes it easy or facilitates the arising of oneself in the form of the deity.

[70:09]

So that is also one of the purposes here of I have a question for you. And then I'll see you next time. Arising out of the state of emptiness, by reciting this mantra of emptiness, this vision of the world one has, oneself completely dissolves into the state of emptiness. And arising out of that state of emptiness, the place where one is seated, that same area, there arises, first of all, a multicolored lotus. And on top of that, in the center of this lotus, is a sun disk, which is slightly reddish in color.

[71:11]

It's sort of a flat disk, which sits just right on top of the lotus itself. And then on top of that, they replace what's here said to be the four matas, which means actually the four great demons which obstruct one from gaining enlightenment. The different types of demons or different types of matas are obstructing forces or obstructing influences which block one's spiritual path. And here actually, though they represent the four madhas, they're in the shape of the four gods, starting from the bottom and going up. They're placed one on top of another, each lying flat with his face turned upwards. So starting from the bottom, yellow Brahma, white Indra, blue Vishnu and black Shiva, one on top of the other. And they're placed there not as if they were like dead or corpses or anything, but actually they're very animated and alive. And looking up to Hivadra, who is standing on top of them, and also paying respect to him and actually here they represent the four gods and also the four madhas to show two things that the one who is standing upon them in the form of Hivadra in the form of this enlightened being first of all it signifies that the one standing on them conquers the four demons or those four types of influences which block one's path to spiritual realization so by standing on them it represents that one is able to conquer these negative forces also at the same time

[72:34]

They're in the form of the four gods to show actually that these four types of gods are supposed to represent the greatest powers in this world of existence. There's nothing more powerful than them. within this world, that they're the greatest gods in the heavenly realms. And the one who stands on them shows actually that even the greatest force or the greatest powers of this world are still under the feet or under the power of the one who stands on top of them. So in other words, the Hivadra standing on top of these four great gods is even more powerful than anything that can arise or that can exist in this world of existence. So the Hivadras not only spiritually has attained power or control over all the demons or those obstructing forces of the enlightenment path, but also even over the great powers of this world. So totally the one who's standing there on self-fulfilling vajra, in other words, has this great accomplishment through the spiritual path. Then on top of that, on top of these four maras, so actually out of the state of emptiness, and you visualize that immediately arises one lotus, on top of that arises the sun disk, on top of that these four maras appear.

[73:44]

Then on top of them, you should visualize two letters appearing, first the letter hung, or hum, and then the letter ang. These actually representing the seed syllables of He Vajra and his concert, Vajra Naradamya. The hung is in the center, and the letter ang is to the left of that. And then these two letters themselves now transform. The letter HUM transforms into a skull cup. So it means a white skull cup. It means like the top of one's skull, just an ordinary skull, with the forehead facing towards the front. And on the front of that forehead, which is turned up, there's a drawing of a double vajra. It's like a vajra, but it's crossed, so a crossed vajra. And these actually are four colors. The bottom one the bottom of the four parts. Actually, like if you can see in front of Rinpoche's table there, there's a double vajra, part of the double vajra. So the bottom part actually would be white in color, and then towards the right there would be yellow. The top part would be red, and then the other part would be green from these four colors.

[74:50]

so this actually is arising on the front of the skull cup, and then in the center of that also there's a letter Hum, it's marked with the letter Hum, right in the center. Then to the left of this, on the left side, to the left of the skull cup itself, there's the letter Ang. This also transforms now into a curved knife, which means actually sort of like a blade in the shape of a crescent moon, and it has a handle on it. And this actually is turned upside down so that the handle is faced downwards and the curved part of the knife is facing up. And then on the hilt, on the handle of the curved knife, also there's the letter An. White, yellow, red, green. White, yellow, red, green. So then we have these two. Then these two itself, and the skull cup with the double vajra, and marked in the center with the letter hum, and also the curved knife, which is to its left, which is turned upside down with a golden handle and a copper-colored blade, which is marked with the letter an.

[76:02]

These two now both transform. They sort of like dissolve into light and reappear in the form of the deities. One self now, in other words, appears as hivajra. with concert bhajaniratmya, the skull cup with the double bhaja represented hibhadra, the curved knife bhajaniratmya. So here then, one appears in the form of hibhadra, whose body is blue in color, with eight faces, sixteen arms and four legs. So the body itself, the Vajra's body itself, is sort of a darkish blue, navy blue sort of color. And also the principal face, the one in front, is also the same color, it's also blue. And the blueness of the body represents actually the dharmadhatu, or the dharmata, the ultimate truth. is unchangeable. It never changes. It's very stable, unshakable. So also, the one who possesses this color of this divine form also possesses the nature of this enlightened realization of the Dharma Tattoo, or the ultimate truth, which cannot be changed, cannot be reversed in any way.

[77:08]

And the eight faces themselves actually are said to represent eight different types of qualities of enlightenment, or the eight qualities Buddha possesses, different aspects of his enlightened being. The sixteen hands represent sixteen types of emptiness. According to the teachings of Mahayana, this emptiness can be differentiated or classified into sixteen different forms, so that these sixteen hands represent the sixteen different aspects of emptiness itself. and that the four feet which Hivātra has, which are pressing down on top of the four demons under him, represent the bodhisattva's practice of gathering, the four methods of gathering sentient beings. In other words, through giving material things to gather sentient beings, to teach dharma in accordance with the capacities of sentient beings, to talk pleasantly to sentient beings, and also to act in accord with what one teaches. so that the four legs of hibacha represent this practice of the bodhisattva's... what is known as the four methods of gathering of the bodhisattva's practice.

[78:15]

Then the eight faces themselves. The first, the principal face in front, is blue in color, and this represents the Buddha Akshobhya. On the right, just on the right of the principal face, actually facing outwards towards the right side, there's a white-colored face, and this represents the Buddha Varacana. On the left is a red-colored face. This represents the Buddha Amitabha. On top of Hevajra's head, on top of the main head, there's a neck, and then there's another head that comes up, slightly smaller than the main one, and this is a bit smoky-colored. This represents the Buddha Amoghasiddhi. And then, On top of the Vajra's head actually, this other face, there's a neck which rises out of the head and this actually is about the width of four fingers, four finger widths high. And then from that actually arises this other face which is a bit smoky colored. And this represents the Buddha Akshobhya. I'm sorry, the Buddha Amoghasiddhi.

[79:19]

And then behind the other two faces, like here actually is the principal face, which is blue, and then there's a white one here. And just next to that is another two more faces, which are black in color. On the other side, the same happens. Here's a red one. And then there's another two more faces, which are all black. So these four black faces also represent the Buddha Akshobhya. And then... Behind these faces, actually, there's sort of an empty space behind. It's about, again, about four finger widths wide. So the faces don't completely circle around the entire head, but instead you have one in the front and then these three on the sides. And then they come back, slightly curved back, but then there's still an open space behind. And here it's filled with much yellow hair. And also on top of the head, much yellow hair comes out. and sort of turns upwards. And this represents, the yellow hair itself represents the Buddha Raghnasambhava. So that in this way, the eight faces of Hevajra himself, with his hair and everything, are said to represent the five Buddha races in totality.

[80:20]

Also, each of these faces has three eyes, so the two main eyes, and then in the center of the forehead, turned upwards, is the central eye. And these three eyes of each face, so in total there's 24 eyes, these three eyes represent the three types of that-ness, or the three types of such-ness, or three types of ultimate reality, which here, actually, according to the Vajrayana method within the Hivajra teaching, means actually the that-ness or the such-ness, the true nature of the deity, the such-ness of the deity, the such-ness of the mantra of the deity, and also the such-ness or that-ness of transcendental wisdom. And this means actually that the deity and the mantra of the deity and the mind, so in other words the body, voice and mind of the deity, are really in their true aspects the real purity, purity of ultimate reality. So it refers to this. In addition to that, each of his face, the mouth of each face is slightly opened as if the mouth or words, the sound of he was coming out.

[81:28]

So he was slightly opened and the teeth are almost touching. And then there's the four, the incisor teeth sort of a bit longer than the other ones. So they come out a little bit, almost like fangs, but not real fangs, but slightly longer. And this is to represent these four sort of fanged incisor teeth that he consumes or he overcomes the four madhas or the four demons that he can, the one who possesses these teeth, destroys all the obstacles and enemies to the Dharma path. Also, Ithivatra has sixteen hands, and in each hand there's a skull cup. The sixteen hands themselves represent, again, the sixteen forms of emptiness, or sixteen aspects of emptiness, and the skull cups in each one represent the great bliss of enlightenment. So in this way that by the hand representing emptiness holding the skull cup which represents bliss means actually the one who has this possesses the merging together the non-duality of bliss and emptiness that he possesses or holds that quality of enlightenment of bliss and emptiness together.

[82:32]

So oneself is in the form of Hivadra with sixteen hands. The first right hand, which holds a skull cup, is embracing, or holding inside of that is a white elephant, and the first left hand is a white, yellow goddess of earth. And actually these are crossed behind the back of the mother concert, Vajranath Ramya, So here actually the father, Hivadra himself, is representing method, method which is one of the things needed for stage of full and perfect enlightenment. The mother herself represents wisdom, so that it means that actually that by Hivadra being with consort, never being separated from the consort, that they are actually one in oneness or union. And this means actually that the stage of full and perfect enlightenment is the union of method and wisdom. compassion and wisdom, methods and wisdom, and that without these two never being separated from each other, being non-dually merged together, it is only through that that one is able to have the stage of full and perfect enlightenment.

[83:39]

So Hibhadra here represents that he does possess the method and wisdom through this symbol of showing union with the concert of Vajrayana-yatmya. He has 16 hands, actually. What happens is that the shoulders, there's actually eight shoulders on each side, and so they're placed one after the other, one behind the other, and it's from these eight separate shoulders that the arms come out. So there's eight separate arms coming out from the eight shoulders, and these actually, the first two are down, embracing the mother consort, and then usually if you see a picture of Hivadra, it looks like that they're straight up, one above the other, but that's just for the convenience of drawing, actually, in in actuality the hands are turned palms upward with the skull cup and neck and they're in a level one after another like starting from the front and then the next one slightly higher and back and the next one slightly higher and back so that actually it sort of rises up from the front towards the back almost as if it's circular in shape so the 16 hands on both sides are doing the same thing starting from the front and then going slightly higher and then slightly higher in this manner and in the

[84:50]

eight right hands. The first one holds the white elephant. The second hand is the blue horse. The third is the ass with a white patch on its forehead. The fifth is a yellow bull. The sixth is an ash-colored camel. The sixth is a red man. It's not actually a man. It's more like a monkey or the shape of a man. It's smaller but with much red hair on it. But it's more of a The idea of being a monkey or a little gorilla, reddish in color. And then the seventh, it says, is a blue sharaba. A sharaba, according to mythological teachings, also is known as a griffin in Greek mythology. In other words, it's sort of like it has the body of a lion, but it has the head of a bird, sort of like a Garuda bird with horns on it. And also from the body of the lion come out wings, and then the four feet come down with many feathers on it. So almost as if it was like the bird's feet and then the bird's wings, but the body itself is of a lion.

[85:56]

And this actually is known as, actually this is a Sanskrit word, or in other words, a griffin. And then also in the eighth hand is a yellow cat with a white patch on his forehead. Then on the eight left hands are eight gods, different gods, like first, the goddess of Earth. On the second hand is the white god of water, third, red god of fire, fourth, green god of air, fifth, the white god of the moon, sixth, the red god of the sun, seventh, the lord of death, the blue yama, and the eighth, the yellow holder of wealth. And all of these actually are just like heavenly beings. All of them have their right hand down in the gesture of giving the left hand is up at the heart in the gesture of giving protection and the eight uh animals on the right side are all turned in looking towards hivadra and actually these represent eight diseases and the eight uh

[87:00]

gods on the left side are all turned outwards and looking away from hivadra. So what this means actually is that hivadra, being the fully enlightened being, is accomplishing the path of the bodhisattva of taking the sufferings of sentient beings upon himself and giving all good qualities to sentient beings. So receiving the sufferings, taking on the sufferings of sentient beings, giving them qualities, enlightenment, happiness and bliss in this way. So that in this way, all the diseases which pervade mankind, that he's taking them upon himself, and these eight gods which are looking out, actually represent eight different qualities, eight powers, are also the qualities of enlightenment, like the Buddha's body, voice, and mind, and other qualities of enlightenment. So all these that he's giving away to sentient beings. So, for example, the eight animals, the first animal, the elephant, represents diseases of the lung. The second one represents also other respiratory problems such as asthma. The third one represents madness. The fourth one represents sort of like a drying up of the stomach, or I don't know what the disease is actually in English.

[88:12]

In Tibetan, it just means actually there's... You cannot dissolve the food. It just dries up and remains in the stomach. The fifth one represents leprosy. The sixth one represents intestinal diseases. And the seventh, diseases of the liver. And the eighth, diseases of the spleen. So these eight animals represent just different types of diseases which can pervade mankind or any sentient being. And all of these the hibajur is taking upon himself to relieve sentient beings of the suffering. And then on the other side are all these gods which are in the gesture of giving giving material things or giving happiness and also giving fearlessness and all the good qualities of enlightenment that he's giving away all of his merit and happiness to all sentient beings. Next it says that each head has a crown of five skulls, and also he possesses, or one self-informer, that Roger possesses a necklace of fifty fresh heads and six ornaments of bones.

[89:15]

So first of all, it means that each of the faces, each of the heads, on top actually is like if you were wearing a crown, there's five small skulls, little skulls, and they're sort of like decorated around them with gold trimming, and they're held together with these gold, like little gold bands. So each head actually has five skulls as a crown. So there's eight faces of each face has one of these. And these five skulls actually represent the five transcendental wisdoms, the five aspects of transcendental knowledge, the five wisdoms. And that the skulls are dry here represents that the dryness really represents the dharmadhatu, or the state of emptiness, that within the state of emptiness of the ultimate truth, arising from that actually appears these five transcendental wisdoms or five transcendental knowledges of the enlightened nature. So the dryness of the skulls represents the state of emptiness and within the state of emptiness arising out of that appears these five transcendental wisdoms which are possessed by all the enlightened beings or all the fully enlightened Buddhas.

[90:23]

Then around him, like a long garland, are fifty skulls, freshly severed heads, which are hanging down, and so they have hair on top of them, so the hair is tied up and they're tied together and hanging down. And actually this represents that, according to the higher teachings of the Vajrayana, that within our body there are certain veins, there are certain letters, certain elements. So here actually it represents that within the body, that these veins are tied up in forms of different letters, and there are supposed to be 50 different letters inside the body, just like ordinary letters. Here, usually, we use Sanskrit letters like A, I, U, like this, the vowels and consonants of the Sanskrit alphabet. Or, in other words, that there's 50 different letters which appear within this human body that each person has,

[91:11]

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