But we'll be doing a lot for this meditation, so that there will be some differences, to give you some idea of the deity's appearance. All right. Now, our topic today is the second of the four foundation meditations, the Vajrasattva meditations. Now, Vajrasattva's primary function as a Tantra deity is to bring about purity or purification of obscurations and obstacles that might hinder one in one's practice or in one's attainment of spiritual stages. So it is important for beginners to undertake his meditation at the beginning. in order to remove these possible hindrances before they are encountered.

[01:13]

Meditation is attributed with qualities which remove karmic results before they arrive. That is, if one meditates, one sees meditation, before non-virtuous karmic action has ripened into bad results, it is possible to circumvent the ripened evil karma through this meditation. In other words, he purifies the karma and the results of that karma, such as diseases, mental and physical obstacles to present and future practice. Why is this quality refuted to Vajrasattva and to other deities? It's because he has the central position among the tantric deities.

[02:24]

As you know, there are five buddha families in Tantric Buddhism. The Vajra family, the Jewel family, the Karma family, the Lotus family, the Bhuva family, the Brahma Bhuva family, the Vajra family. But, as you said, when these Dhyani buddhas are raised, together, when they are assembled together, I think an individual. Bhajan Sathya is close to my midst because he is the patrifamilies of all five Buddha families. In other words, he is lord or chief over all the families and not really over one single family as all the other family do. Therefore, in order to remove, to him is attributed the power to remove. the obstacles or impurities that hinder beings who belong to one or another of these families.

[03:38]

Okay. Now, as for the appearance of the deity, the self, the way in which one meditates on the natural self, the self, you visualize yourself in an ordinary human form. visualize also that within, that are parallel to one another, within one's body, one's three vertical psychic channels. You've probably heard of these three psychic channels, which are a special feature of tantric meditations. In the center, there is the so-called middle channel, and then there is one other channel on either side.

[04:42]

left and right. So this middle channel runs up through the center of one's body. And in this case, in this meditation, it exits through the top of one's crown, what is known as the aperture of Brahma. Now, you should visualize these channels, particularly the center one, and visualize further that the top of one's crown There rests... He looks so serious. There rests this fully blossoming lotus. There's a squall trying to pull it out. How can that be true? There's this fully blossoming lotus. whose stem enters or rests inside the opening, the upper opening of this

[05:51]

a little psychic channel. You get the picture, I mean, the channel runs up to this little body and it comes out the top of the crown and it opens. And on top of that is this open petal lotus whose stem rests within the hollow of that little psychic channel. Now, on top of this lotus is the disc of the moon, and on top of that disc of the moon, there suddenly appears the Bodhisattva, the deity Vajrasattva. Now, in some traditions, there is first a visualized letter, and then the letter undergoes transformation, and then it turns into Vajrasattva. But in our Sakya tradition or Andhra tradition, it just suddenly appears there. Now, Vajrasattva is a single face, two hands. is seated in the full Vajrasana posture, that is the full lotus posture.

[07:05]

In his right hand he owes to his heart a Vajra, a single Vajra. In a vertical It's just a matter of points. And his left hand holds to the side, to his left side, a bell, which has at the top of its handle, a magic ring. Again, there's one end is the basha, and the other end is the bell. He sits like this, with cradle keys to his left side, sort of like this. And the other hand is like this.

[08:08]

But he is also, he is not alone. He holds, he sits in union with his consort, the famous Vajra Gargi. Now, she is similar in appearance to him. This is one of the differences between his ordinary or single form. Here you see him in his peaceful form, Sambhogakaya. The difference is he has a consort in this meditation, and he is not wearing the garments. In this, in our visualization, he is wearing bone ornaments, remnants of human bones. It's not very celestial garments of soul, or jewels, or ornaments, but it's very bone ornaments. And he has a console. So, what we are doing is meditating upon Vajrasattva in his wrathful aspect, not in his peaceful aspect.

[09:18]

In his sambhogakaya, or peaceful aspect, appears, usually he appears alone, he wears ornaments of precious stones and jewels, metals and so forth, and wears celestial-colored garments. Or, in his wrathful aspect, he is contoured, and he wears ornaments of bones. In this aspect, he is called Vajraheruka. Bhāṣma Heruka. Heruka, translated literally, means vampire or blood drinker. Heruka means blood drinker. Now, what are we to understand by blood drinker?

[10:19]

To understand that That blood is a symbol of mazuka, of the elixir of great bliss. That blood is the symbol of life and death in a mundane context. Life and death. It symbolizes the ambrosia or the elixir of great bliss. It is the symbol of the transcendent gnosis or transcendent wisdom of of what we call Great Bliss, meaning it's a tantric state.

[11:27]

It's a tantric term and it represents the tantric experience, the meditator's experience of ultimate reality, which is called the non-duality of Great Bliss and Lordness. And this is symbolized, that state of experiences, which is total purity, total bliss, etc., is symbolized by blood. So Heruka, who experiences great bliss, is called blood drinker. And therefore he is, we meditate upon him not as Vajrasattva but as Vajravaruka, meaning he is rather tantric as such. Now, apart from these two differences, we said there's another difference. He has one sword and he wears bone ornaments. He wears six kinds of bone ornaments. He has six kinds of ornaments, bone ornaments on the head, a necklace, which is here, kind of a wheel, and another one on the back, which are laced together by kind of bone

[12:50]

That is a beads of bones, you know, you got the picture. Kind of a saddle. Not necessarily that, just bone beads, you know. I've seen these at WM, it makes no sense. But, you know, just sort of like strong beads of bones that are ornamented, and then they have this, so in a sense, very beautiful. Big circle, big and real, you know, the skulls, then the earrings, then he has Counted together as one of the six bone elements is where you have these bracelets on the upper arms, on the wrists, and on the ankles. These all count as one of the six bone elements. Then he has a round belt from which to dangle, in particular to form a kind of an apron of interwoven bone strands. You'd have to see it. You know, it's kind of an apron that is when he's doing telemics or screaming together. It's kind of beautiful.

[13:52]

If you get an example, you should do it later. You should go up and look at the little picture of Pachinko and see what it's like. Even worse. And, okay. Wow. So, Vajrayogika then, a consort, and there's six ornaments of human bones, and these are attributes of his wrathful aspects. His guru. who also appears in the form of Vajrasattva, in other words, a tiny image which duplicates its own appearance, seated atop his crown.

[14:57]

And atop that image, that Vajrasattva's crown, is a small half-Vajra. In other words, the Vajra has two ends, right? It has two ends. So just one end. on top of that tiny Vajrasattva's head. Now, you should think of Vajraheruka. Sorry, I still call it Vajrasattva. Vajraheruka as being none other than your own root guru. That they are, with the appearances that are, Vajraheruka is none other than your own root guru. Why should you do this? Because if you meditate upon your guru, from the deity is your guru, then because your guru's own personal work for it, that you get more blessings just as the guru is inclined to bless you in your practice. And if you meditate upon the guru in the form of the deity, then the blessings are more powerful and the results are more effective than if you meditate upon the guru as a human.

[16:05]

So in this way, through these two techniques, the meditator, the student who meditates in this way, receives quicker and more powerful transmissions of blessings from both Buddha and Deity. Atop your head, yes, there's a tiny Vajrasattva about six inches tall, and atop his head there's another tiny Vajrasattva. You don't have to chase him. You don't have to chase him. What's wrong with you? You visualize that image of Vajra Haruka on top of your head, you were asking?

[17:19]

It should be one toe in measure. What is a toe? Toe is... One toe is the distance between your outstretched thumb and the tip of your middle finger. This is one toe. Now, if you are seated properly in meditation with your back straight, your body, from the tip of your spine to the top of your crown, will be approximately five toes in height. Now. Yes. Yes. Then, if you visualize that image of Ajahn Heruka on top of your head, as having one tongue in its head, this will be just right.

[18:25]

Okay? his consort. What about his consort, Vajra Garvi, which means adamantine pride? Okay, Vajra Garvi is, as we said, seated upon Vajraheruka's lap in yogic union and She is, of course, facing her consort. Her right hand is stretched out over Vajrakaruka's shoulder, and in it she holds a curved blade. You know the Vajrakarkari knife? It's a curved cutting knife.

[19:26]

She holds that straight out over his shoulder. When she faces her consort and holds over his shoulder, he is facing her, she holds a purged blood. All right. And her left arm, her left hand, is curved around her consort's neck. In it, she holds a skull cap. The human skull. And she is drinking blood from that skull. Okay, you got the picture? No picture. We will look for a picture. Just around his neck. Just around his neck. So, so, [...]

[20:57]

You'll hear many strange and even sometimes embarrassing things when you're discussing or describing Tantra practices. However, you shouldn't be doubting or more doubting the practices. All you should understand is that in Tantra you use words and practices symbolically, but all of these things meaning, they have meaning to the Tantric meditator, not to be taken literally as an uninitiated non-Tantric person, of course, being called a detective. They're ignorant and it would find them very shocking, whereas for the Tantric meditator, understanding their meaning and their application to his own particular experience of darkness is very useful. There's great benefit to the meditator in using these symbols as a code for counter-experience.

[22:08]

But for the literal-minded, they may be embarrassing and may be harmful if they reject them out of mistaking them. So that's what I wanted to say. Now, finally, back to the meditation. She is Vajragarbhi as only five of the six bone ornaments. She does not need to wear the chakra, the wheel, her own wheel on her breast. Why? Because the sixth mudra, as these six kinds of bone ornaments are termed, the sixth mudra is that of wisdom. And she herself is a female deity. symbolizes wisdom. So she believed that the male deities were six kinds of monuments because they need wisdom. Female deities do not need it because they are wisdom.

[23:11]

He never loved me. Yes. The yin shei pa tang shei jee tuk jee yin bo yee shei jee tuk tze hee. The yin shei pa tang shei jee tuk jee yin bo shei jee. [...] The yin shei pa tang If you can visualize the Deity and His consort, you should visualize next that within His heart, within the heart of the Deity, that is, within the heart of Vajra Heruka, not of the consort, there rests, upon a lotus moon, a small white symbol, Khun.

[24:39]

Now, rays of light shine out shine forth boundlessly from this white-silver pool within his heart to invoke all the Buddhas and Bodhisattvas who are in space, wherever they may be. Now, the Buddhas respond, the Enlightened Ones respond to this invocation and send back to Vajrasattva the quintessence of their own mind, their enlightened mind, their transcendent gnosis of the Dharmakaya, their transcendent gnosis of the nature of ultimate reality, returns to Vajrasattva in the form of white ambrosia or white-colored

[25:44]

Now, even though the transcendent gnosis, transcendent wisdom of ultimate reality with which these enlightenments are endowed is formless, it has no form, it is not quite ambrosia, it is not something that is endowed with form at all, yet for the sake of meditation, in order to gain the effects of this Transcendent Gnosis to invoke it upon ourselves in meditation, we use the technique of formalizing it, that is, of visualizing it as having form. So we visualize it as assuming this Transcendent Gnosis is taking on the form of this ambrosia, this celestial white-colored ambrosia. which rains throughout space and converges upon Bajra's Heruka, who is seated at the top of our crown.

[26:54]

And as it rains, converges upon him, it is absorbed into his own form. Let us observe. Rising is in this way, as we just described. rain of the elixirs of ungraciousness poured into the home within his heart. You should invoke the, invoke Bhāṣma-dharūpa directly by praying as it is written on page 32. Do you want to have it? O blessed one, cleanse and purify, I pray, all the accumulations of sins, obscurations, faults, failings and impurities. which I and all sentient beings have collected throughout beginningness and so on.

[27:57]

Now, what is being purified? You say sins, obscurations, faults, failings and impurities. By this, generally, we mean, in a sense, we mean unwholesome karma, the opposite of the ten virtuous actions of adipose mind, the misuse of adipose mind from the ten unvirtuous kinds of actions. And obscurations, by that we mean both cognitive and emotive obscurations. Emotive obscurations, such as the defilements, negative mental states, such as desire, hatred, delusion, by cognitive obscurations will be the ignorance and the deluded misperception of reality so that we view it subjectively and in terms of such an object. We don't see reality as it is but as we want to see it and as it is not.

[29:01]

of that. This is a cognitive obscuration. Faults and failings mean those conscious and unconscious violations of our Buddhist precepts and vows and of those that we that are naturally incumbent upon us, like it is naturally incumbent upon us to take life, that we might do it through ignorance, or even consciously, and then keep it concealed, and that the failings of having committed unconscious and unconscious violations of hope, of our precepts, such as not to take more vows, such as those that we have consciously taken upon ourselves at the beginning of the ceremony, that any attempt to conceal these and not to confess them is also a failing and must be purified if it is not to hinder us in our practice.

[30:32]

And there are six kinds of impurities. which I don't know. So when you think about all these various obscurations and obstacles that you may have accumulated either in the past life or in the present life or in any time in this moment and realize that they are sure to hinder you or if not purified, to create obstacles for you in the future, and then wipe them into bad results. Then through realizing their wholly negative nature, you realize that the only thing to be done with sins, obscurations, faults, failings, impurities, is to discard them, to get rid of them. If you perform this meditation through Vajraharuka sincerely, mindfully, with all four forces at your command, it will be effective.

[31:59]

Your aim will be achieved. What are the four forces? These are the four essential factors which must be present in order for this Vajrasattva meditation to be effective in removing obstacles, sins, shortcomings. The first force is the is the force of your object of meditation. The object of your meditation is Sri Vajraharuka. Now, his function is to purify sins, obscurations, bad karma, so forth, the effects of bad karma. So, through the force of the nature of his function, Vajrasattva being who he is, able to do what he is, what he does, and through your invoking his

[33:04]

him and his function. That is, that comprises the first force which is necessary in this meditation. The second force is the force or the power of your own remorse. If you, upon considering the karmic obstacles and evil that you have accumulated through unwholesome actions, body, voice, mind, through breaking your vows, precepts, so forth, When you realize that you have only caused harm and obstacles to yourself and to others, and can only result in present and future harm, then if you sincerely repent, having done these actions, then that is called the force of remorse. It is the second prerequisite. The third prerequisite is the power is the force of resolution. If upon reflecting upon the ill that you have accomplished, that you have achieved through breaking your vows or misusing body, voice and mind to the detriment of yourself and others, if you resolve that never again, even at the cost of life and limb, will you repeat the same

[34:31]

actions, unwholesome actions, then that constitutes the force of resolve. You decide that, having purified it this time, I will never do it again. That is the force of resolve. The fourth force is called the force of... I can't name it, I can explain it. It's the force of the method itself, meaning that if you have a pure object such as Vajrasattva, and if you have within your mind genuine remorse for your past bad actions, as well as a firm resolve never to repeat them, then it is possible, it is possible to purify your bad karma, obstacles and obscurations.

[35:45]

That if these three are present, these first three forces are present, it is possible to purify every sin, every bad karma, no matter how great it is, even if it is one of the five immeasurable sins, five very heavy sins, you can purify it through this Vajrasattva, Vajraheruka meditation, if all these factors are present. Why? Because sin itself has no inherent nature of its own. It is like virtue. the product of causes and conditions and devoid of any inherent nature of its own. It is not something which is immutable, not something that has an inherent identity of its own. All that can be done with sin is to get rid of it, to purify it.

[36:47]

Because it has the nature of being purifiable, it can be purified through this meditation of Vajrasattva, when all these forces are present. And so the fourth force consists of the knowledge and confidence that sins, no matter how great, may be purified through the right performance of this Vajra-karuka meditation. These four forces must be present, and they have been explained to you this evening exactly The great Datan Lama Lekpa Rinpoche expounded them to Vishnu Rinpoche. They're so important that Rinpoche repeated them to me three times. I spare you the second and third repetitions, but take his word for it. They're important. You need them. In order to purify anything, you must have all these four forces present in your practice.

[37:52]

All right. Now, to return to your visualization, remember you invoked the transcendent gnosis of all the Buddhists throughout space. And that transcendent gnosis rained down upon, rained down throughout space in the form of, of ambrosia, white-colored ambrosia, and was absorbed into the white silver home within the father, that is, within Vajrayoga's heart. Now, at this point, as you invoked, after you invoked Him, His blessings to purify you of all sins and obscurations, in response to your prayer, then His, this white ambrosia begins to flow from the white silver womb within His heart, fills up His entire body. In other words, as if His body were like an empty glass. It fills it up throughout. Its entire form begins to fill up.

[39:00]

And then, now it begins to pour over into the form of the mother, His consort. It is, it passes through the father's vajra into the mother's padma and then fills up her entire body. And As it begins, the wind, as it completely fills up her form also, it overflows at the crown of their heads, both their heads and from every part of their body, from every core of their body. Because of the kūrṭānsha and the jūrājīn and the... Yes. Yes. Yes. Those are very joyful.

[40:21]

Then it means it doesn't mean the body. Then it means it doesn't mean the physical body. Then it means the mind. [...] single life of Vajrasattva meditations. What it does is that it flows out after passing from the father's body into the mother's body. It fills up her body also and then begins to flow out from their union and it flows down over the lotus petals and it flows down, flows down through the lotus into the top of one's crown, that is, remember the aperture of your own crown.

[41:27]

And it proceeds to flow downward through your body into all its parts and fill the entire body. And as it passes through your body and fills your body, you should visualize that all of the illnesses, all evil spirits, all sins and obscurations, are completely purified and washed out of your entire being, physical and mental, forever. And you can visualize them as being a... Yeah, well it says here in the book, it says that they are purified as feces and urine, but it doesn't say that at all.

[42:38]

It just says that you can visualize all these obscurations and impurities as being medicine, comes from your body and exiting from your body at the, as it says, the two lower passages, as well as the soles of your feet. But it does not say that you can visualize this as feces or urine. That's quite wrong. It says that in Tibetan it is visualized as smoky liquid or parts from blood, etc., that Usually... Excuse me? That's a good distinction. Yeah, really. No, it's not though. It's like... Like sins, usually, when you go into the details of sin, you know, there's sins, and they're usually part of the smoky, kind of the smoky color of liquid, and you have to really get rid of it.

[43:41]

And for evil spirits are in the form of like... or even like little snakes or scorpions and spiders and things like that. Translations. Yeah, I'm saying, it says here, I mean, somebody just read a word chance of this, where it just said, katula or passages, and it purified it. But he decided to throw in, well, it's katula or passages, and I say that in the cases of Uriel, but that is for two. And I've never heard that. Everything minus that one. Yeah, I don't know. Yeah, whatever, just look at liquid and it will just sort of, how do you say, bloody flux, I thought, meaning disease is used for that. Disease is used for... I don't know. Kādhi śrāvaṇī-jīsmi.

[44:45]

Śrāvaṇī-jīsmi. He just recited this Vājra-mukha-mādhyamā by 1,800 times. Okay. I guess we're going to take a short break here before we return to the recitation. If you want to stretch for a few minutes, that would be all right. You want to proceed? Coupled with this visualization of purifying the body, as we have just described it, and which if you missed or didn't know how to do, you'll go straight to hell. And then you should recite the holy mantra of Sri Vajraharuka.

[46:00]

This is called the hundred-syllable mantra of Vajraharuka. Note it is slightly different to the Vajrasattva mantra. It is important to enunciate the syllables of this mantra correctly. It is something of a fault if you mispronounce it. Therefore, listen very carefully to Rinpoche's recitation. He will repeat the mantra three times for your benefit. Listen carefully to his pronunciation of each syllable, and then we will join Rinpoche later in a recitation of the mantra. Namaste. Om Shreem Brzee, [...] mahasamayasato ah, hung he, om mishirm gajah, gharata samayam, ana kalam, gharata piranam, icha, nirgubhagavam, subhukhoyam, anurhatam, subhukhoyam, avasubhung, yabarita, sarvatama, susam, he, tam, gharajam, kuru, hung, ha ha, ha ha, ho, vangalim, gajah, gharata, namim, manchak, gharu, ko, bhava, mahasamayasato ah, hung he,

[47:41]

Pāmiṣīraṁ veda-phērukaḥ samāyā māna-pālayā. Phērukaḥ, īrā-nokṣaṁ, iṭā, dharu-dhūmiṭha, suta-khūmiṭha, ānā-lokṣaṁ, supu-khūmiṭha, sarva-siddhaṁ, veda-phāri-yītthā, sarvā-karmā-suta-mītthāṁ, phēru-yā, phūru-khaṁ, hāhā, hāhā-kho. Pāmiṣīraṁ veda-phērukaḥ, māmiṁ manca-phēruko bhāvā, bhāvā samāyā, sātu-āhaṁ te, When I was a child, I used to go to school.

[49:10]

When I was a child, I used to go to school. [...] So, what do you do to me? So, what do you do to me? So, what do you do to me? So, what do you do to me? I don't want to know what he's on about. I just want to quote something.

[50:11]

...syllable mantra correctly and single-pointedly, maintaining the visualization as we've just described it. Upon completion of your recitation of the mantra as many times as you're able or wish to do, you then should invoke, again invoke directly, while your hair is seated upon the crown of your head. and pray to him, and the words that... You go. All right. Upon reciting the mantra as many times as you can or will, you again invoke directly Bhaja Haruka who is seated upon the crown of your head. With the words of the prayer, which are available to me, And the prayer found on page 36, in which you address him, as it's not written here, you have to add the word, gombo, which means Lord.

[51:29]

In beginning his prayer he says, Lord, or protecting, Lord, I, deluded by ignorance, have broken and spoiled the vows. Guru will protectively be my refuge. To the highest Vajradhara, possessed of the essence of great compassion, the chief of beings, I go for refuge. I confess all my transgressions at the root and branch vows of body, voice and mind. Cleanse and purify, I pray, all the accumulations of sins, obscurations, faults, failings and impurities. You invoke, again invoke, the power, His power to purify and they confess before Him all the, in particular, all the broken precepts that you might have, broken precepts that you might have committed, for example. For example, all the misdeeds, the misuse of body, voice and mind that you might have incurred, you might have incurred through the performance of what are called natural violations.

[52:42]

That means it's kind of goes against the law and moral nature to perform, to misuse the body, voice and mind and, for example, taking the life of other beings, telling lies, possibly in being, harboring false views or bias and so forth. the performance of these so-called natural violations, natural misdeeds. And on top of that you have what I call the... And, well, these are violations of vows, meaning they don't apply to all beings naturally.

[53:56]

For example, it's a misuse of body, voice, and mind, if one takes life, tells lies, and so forth, for everybody, no matter who does it. But then there are certain precepts, or certain vows, which only those who have taken upon themselves the vows will be held responsible for. For example, the Vajrayana vows. Only those who have taken on those vows would incur...falls. would incur the sin of downfall through their... through not practicing them or not observing them. They wouldn't apply to all beings naturally. So these... these sins and... these sins and faults which one may have incurred in carelessness or ignorance or for whatever other reason, you now confess to Vajradhara himself and you reveal, you own nothing back, however terrible they may be, however you resist,

[55:23]

Confessing them out loud to some other person, but before Vajradana, you completely reveal, open up your mind, confess, acknowledge that you have committed these sins. Oh yes, the other kind is called overt violations, meaning that these are violations, conscious violations of your precepts, special precepts and vows you have taken for yourself. So both natural and overt violations. You confess and ask for his help in purification. This applies also, as we said before, to all accumulations of the obscurations. That is, you ask for his help in purifying all the cognitive and emotive obscurations and all impurities. There are six kinds of impurity, which Rinpoche promises to explain later. So, having invoked Him sincerely and praying in this, having prayed in this manner, you should visualize or you should think that your own guru, who is sitting on top of your head in the form of Vajrasattva, responds, responds to your prayer and says, very well, or something to that effect, son of a good family,

[56:49]

You are purified of all your sins, obscurations, faults, downfalls, and impurities. From this time henceforth, you should not commit them again. You shouldn't. You should refrain from committing these sin actions." And we think that he is very pleased with you, looks upon you with favor. And as he does so, you should visualize, you should think that he has learned your sins, he has your faults, that he has accepted your confession and your purification efforts in the practice of Vajrasattva's meditation, and that there is, you do have his, you do feel that all is purified between you and the Buddha, and that now Vajraharuka dissolves into white light, and is absorbed downward into your own consciousness, and that your own body goes in line.

[57:51]

Become none other than the body, mind, and soul, the Vajravaruka itself. And you should meditate upon this way, thinking that your own form is radiant and bright, as bright as pure snow, radiant, clear, absolutely without flaw, and having nothing but nature, total, pristine purity. And then you, uh... Was she dissolved into light? Okay. Excuse me? Oh, no, no, no. You're just, you're your own body, that's all. You're just clean and pure, as far as you're concerned. Your own body becomes very, very clean and pure and not, not solid, flesh and blood. like the deity's body was, translucent as a rainbow, but very, very pure and clean. And then for a while, you sit and meditate upon the non-dual clarity and voidness of your own mind, which is the ultimate nature of Vajrasattva itself.

[59:03]

It is that Vajrasattva, the ultimate nature of your own mind, which has been evoked and through whose power you have been purified. You just think you are Vajrasattva. Now, then finally you dedicate the merit of all this that you have acquired through this practice of Vajrasattva's meditation by saying sattva-bhava. By this virtue, may I quickly attain the stage of Vajrasattva and place upon his stage also all living beings without exception. Now, we had a few questions. One here, one there. Well, can I answer off the top of my head, or do you want me to?

[60:15]

Well, my answer is, it depends. For example, if in a simple action, a process, the path is the first step. You have to have intention, which would include the thought, for example, I will kill so-and-so. That would be a simple thought. But if you don't follow through it, then you don't have a simple killing. However, the first step is the conscious thought construction. I will kill someone. So the second step is the preparation. For example, you go out and buy a Saturday night special. Then that is preparation. Then the third step is the actual perpetration. Well, it's a thought. You mean just a random thought? Well, in itself, you can't call it wholesome indefinitely. It's an unwholesome thought.

[61:16]

Just, you know, because even a thought must arise from anger or else from cruelty. If you even have a random thought, it would kill. Surely there are... It would be effective for it. There you're only purifying unwholesome thoughts, which really comes under this category of obscurations. Cognitive and emotive, it's one of those angers. It's one of desire, hatred, and delusion, which are emotive obscurations. But, more specifically, there are other thoughts, not necessarily of kills and so on. For example, your father, Janan, moves. For example, if you think of things as being empty, or things as being void, That is breaking a vow, if you think of that. But you might think of it that way, or you might think of certain things, or Vajrayana, and you've broken your vow. I mean, it's just a thought. I think if you haven't read your Vajrayana vows, for example, other thoughts like there, it is not so bad, it is just a random angry thought.

[62:25]

But there are other thoughts, for example, if you know your fourteen vows, There are some who may not take the most natural thoughts and don't go into detail, but if you break those just by so much as a thought, for example, if you perceive things not as they really are, if you don't, if you think of things as being, for example, real, you break them because you're unaware. I think you reversed it. Go read up your Vajrayana vows, and you can see that there's so much as a thought, even though in an ordinary person, an ordinary person, in an ordinary person, those very thoughts may not be a violation of any vow, but for you, a tantric practitioner, you tell me if that's done or not. There, you can be purified by this meditation. That's right. It's natural and overt. It's rooted in the, it's one of the motive departments.

[63:28]

Okay, you want to ask a very interesting question. Better than the mongrel, who can't even touch a number of years. Same woman sitting there, she can't even touch a number of years. Worms. Worms. Lostful thoughts are bad. They are non-virtuous. They are not right. They are rooted in desire. Desire is the cause of continued deluded existence. It is that which binds beings to delusion, to suffering. Therefore, there's no way that you can conceive a desirous thought as being anything but non-virtue.

[64:37]

It can, however, be purified. You got it. You got it. Yes, this is the thought, the thought. I ask him, I just say the mere thought of desire. Yes, that thought, such wicked thought can be purified through this meditation of Vajrasattva, of course. Now, you're talking about taking thoughts as being thoughts per se. In Vajrayana, there are other things you can do with wicked lustful thoughts, like transforming them into wisdom. That goes into your grasping whether it can be purified. I mean, it goes without saying that if it's unholy, it can be purified, even if it's one of the five unforgivable sins.

[65:42]

killing a mother, a father or a Buddha or something like that. Okay? So it goes without saying that minor and wholesome things like lustful thoughts can be purified. All right, Helen had a question. How specific do you get? Do you visualize? the sins that you have actually committed, whether you have committed them or not. Do you actually visualize them? I can turn back to when I was 11 and I said something really designed to distort people. But I can bring it back in my mind.

[66:52]

It exists in all technicalities. Everything. Do I do that and confess it and do it? Or do I just lump it all together with all the other rotten things in the world? Let me tell you the Dikpa Shastra. The Dikpa Rere, so to speak, the Dikpa Rere is the genie. Genie is the Dikpa Shastra. In Lunga, Jesus is going to eat a big panchayat... Shaitan, shaitan will eat. He wants to eat. He's got a panchayat, he's going to eat. He's [...] going to eat. Yes. All right. First of all, you can lump all sins in generally. Take all sins straight in general and say, unwholesome and terrible things that I may have accumulated from beginningless time by body, voice and mind through all of that, and just really sort of in a blanket manner try to cover everything that you might possibly have reason to feel sorry about, even though you don't remember your specific instances.

[68:33]

For example, having been murdered or a liar or whatever and so forth, whatever karma you may have accumulated or misused by your body, voice and mind, you want to purify it. So you confess all of that. But if you have a specific instance where you know that you yourself did something that you regret, you did it, there are some things that stick in your memory that have not been forgotten, that still remain within memory as a sore point, as a sticking point for bad karma, something that pricks your conscience and reminds you of something that you have done that was not right, that was harmful, that is in need of purification, or that you wish that you had not done, and you are not sure that you are purified, or haven't done that. In this way, those you should dwell upon in particular, and pray especially for those who have been purified by this meditation. For example, once you say to your mother, you are loving yourself,

[69:36]

which you can dwell upon and have great discussion of solutions. And so you feel that you have been purified. Now the results of this meditation of Vajrasattva are that you will, through repeated practice, come to feel very light and purified in body and mind. You will feel as if freed from these mental burdens and their physical effects. in your body, and you will start to have dreams. When you are, when you know, when you will know that you are being purified of these sins and obscurations, when you start to have the following dreams. When you dream, for example, of seeing Bajra Haruka himself in person, you dream of Deity. You dream of the sun and the moon rising.

[70:43]

1997. The sun and the moon. You dream of bathing, dressing yourself in white carpets. You dream of drinking white liquids such as milk. You dream of... It's all I remember. Okay. These sort of dreams are when you dream of waking up. All of these are signs that you are waking up. All of these are signs that your meditation is progressing nicely, that you are being purified. You should keep it up to really assure that you are purified. You can do that prostrations and the refuge can be taken together, if you wish, or you can take them separately, 100,000 each, or you can combine refuge and prostrations.

[71:55]

Then after you've completed, as I said, you can combine prostrations and the refuge to 100,000 combined, meaning you've got to do 100,000 refuge recitations, which you can combine with 100,000 prostrations. Or you can do those separately. After you've done the 100,000 refuges, next you do the Vajrasattva meditation. 100,000 recitations of this 100-syllable mantra is required. You can do as many as you want, but the minimum is 100,000. I've never heard anybody advise you to skip around. Oh my God, it's not the same. It's true. Yes, as we said earlier, that there is a progression in each of these four stages of meditation, each has a specific purpose, for example.

[73:21]

we recall that we said that refuge is for removing the obstacles to entering the path, really getting into the stream of Buddhist spirituality and so forth. Then the Vajrasattva's purpose is to remove the obstacles. Once you're in, removing the obstacles that you might encounter in your practice. And then next you want to build up merit. So you offer and so forth, then by that time, once your mind is pure, you actually need to develop this rapport with the guru, and so forth. So there is a progression among you. This is not to say that you absolutely must follow that order, but at least, at the very least, the refuge, the hundred thousand refuge recitations must precede all of these. After that, I suppose it's all right, he says. to mix the remaining three up, but there's really no point in doing it.

[74:38]

Oh, can we just do it if you guys can handle it? Oh, sure. Sure, no harm in that. Yes? So, can we just accomplish outside of the ritual, so we can do it outside of the ritual? The wonder of the Jibo Dugala, which means the child-like sugar-grace, and the rarangi, the kama-navala, We are missing Kalachani. Oh, I see. Yes. Of course, it's not required that one must go into a retreat in order to accomplish this foundation meditation. It's obvious that there will be many advantages if one is able to perform them while in retreat.

[75:42]

You'll finish much quicker, for one thing, if you're able to concentrate on them. However, if one is unable to do that, it is, of course, permissible to do them any way that you can manage. And one is to be encouraged to do it. There are people who have spent three or four years on the line, each one. They would do, for example, 100 recitations a day or 100 prostrations a day. And so after three or four years later, they really accomplished a hundred thousand, I think. It takes much longer, but that's the way that you've got to do it. There's nothing wrong with it, you see. That's all good. I know what to do. If I can't do it, I don't know what to do. But some people like that, you see. Some people like that, you see. I know what to do. I don't know what to do. But some people, you understand what I'm saying? Everything in my religion, if I sit here in my religion, Ruined his own experience in his practice of his foundation meditations, that it's much better to do them while in retreat.

[77:08]

He has tried it both ways and his experience is that there are too many interruptions, one's energy is not at its peak, one has many interruptions, it takes too long and one can't keep up the It's a single-pointed constant practice that you get in a retreat situation. It's just his experience. It's preferable to do it in retreat rather than elsewhere. In short, what form of prostrations do you recommend? Do you do three prostrations a month? What kind of recitation? Rinpoche, the Chagya, the Chagtaal, the Chagtaal, the Bhoom Dhruvala, the Chemdol, the Nambu Dane, the Yavaputra, the Yavaputra, the Chala Dhruvala. Yes, Rinpoche urges you to combine the hundred thousand prostrations with your recitation of the Refuge Prayer.

[78:19]

Because by doing this, you will have the amount of time that you need to. I mean, you recite one refuge prayer with each performance of one prostration, do this a hundred thousand times, and then you're finished in one swoop, you're finished. He recommends that. There's something about the Enlightenment Prophets. The Enlightenment Prophets. It's a refuge prayer. It's good if you can also meditate there. Ramacarya says that now you will all join him in meditating for a while.

[79:24]

You will excuse me. I have an appointment with elsewhere. This won't take long, Ramacarya assures you. SONG [...] YUN SU JI PE SHEN NAM JE LO LA PHEN SUR SUNG JE NGO BA YIN CHO BA YIN SUNG JE CHO DANG PHUK CHO DONG KHONG CHO BAR DO DANG NE JA SUNG CHO GO GYI YUN SU JI PE SHEN NAM JE LO LA PHEN SUR SUNG JE NGO BA YIN CHO BA YIN CHO BA YIN SUNG JE CHO DANG PHUK CHO DONG KHONG CHO BAR DO DANG NE JA SUNG CHO GO GYI YUN SU JI PE SHEN NAM JE LO LA PHEN SUR SUNG JE NGO BA YIN CHO BA YIN CHO BA YIN SUNG JE CHO DANG PHUK CHO DONG

[80:25]

Devotee chants. Devotee chants. Namo Shakyamuni Buddha Shakyamuni Buddha chanting in Tibetan chanting in Tibetan chanting in Tibetan PRAYER SONG

[81:31]

Chanting. Chanting. I am chanting the Dharma, chanting Jagruvayi, Bhumai, Miphamitri, Svabhidhi, Shuddhi. I am chanting the Dharma, chanting Shantaparini, Shuddhi, [...] Dear Kavi Khoi Khoi, dear [...] Kavi K

[82:54]

chok [...] Prabhupāda. Anuradhaṁ ye bhava-sukhaṁ ye bhava-bhava-sukhaṁ [...] ye

[84:01]

ha, ha, ha, ho, bhagavad-gītā-sindhu, [...] bhagavad-g savasthita-viparita-sarvaka-mantra-samhita-sankhya-yoga-maha-bhagavad-gita-vigraha-kama-nidra-bhava mahasamayi sattva-bhagavam yirmbidha-viraka samayi manu-palaya iraka jiva-nupasikha durda-mukha-sukha-mukha anurodha-mukha-sukha-mukha-savasikham ye pharaih sa-sarvaka-matsyam ikam jiraiya gurum ahaha hao bhagaye vijayate samayi manu-palaya iraka mahasamayi sattva-bhagavam yirmbidha-viraka samayi manu-palaya iraka jiva-nupasikha

[85:17]

GURU PRABHUPĀDA, DEVOTEE, CHANTING ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha-ha ha [...] Mahāsamāye sato haṁ yāmi kīraṁ veda gṛha-samāya mādhava-lāyāra gāje nāvadhi-jāna-rūpa-bhāgavata-sūtra-vṛnda-bhāgavata-sūtra-vṛnda-bhāgavata-bhāgavata-sūtra-vṛnda-bhāgavata-sūtra-vṛnda

[86:38]

Siddhaṁ kṣitigraha-gurau hā hā hā bhagavad-gītā kṣitigraha-gurau [...] Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, Veda [...] dhara dhami wādhu l-bukhārīn, wādhu wādhu l-mukhārīn, wa l-ayītā dharmā tawfīq, [...] wa l-ayītā dharmā tawfīq

[88:12]

Amitābha Buddha, Amitābha Buddha, Sadaqa masood min zidan jirayya qur'an wa ha [...] hu ban ghayyam. Du'a hum khaykum min jirayya. sabha siddhaṁ me vareśa sarva-kamaḥ siddhaṁ me devaṁ kṣerayā kurukum ahaḥ ahaḥ bhagavad-gītā-sūtra-vicāraṇaika-nipuṇya-sūtra-vicāraṇaika-nipuṇya-sūtra-vicāraṇaika-nipuṇya-sūtra-vicāraṇaika-nipuṇya-sūtra-vicāraṇaika-nipuṇya-sūtra-vicāraṇaika-nipuṇya-sūtra-vicāraṇaika-nipuṇya-sūtra-vicāraṇaika-nipuṇya-sūtra-vicāraṇaika-nipuṇya-sūtra-vicāraṇaika-nipuṇya-sūtra-vicāraṇaika-nipuṇ

[89:14]

Ha, ha, [...] Anuradha me bhava subhu, guru me bhava sanghwa, suryam me bhavati sanghwa, kamma satsanghwa, nirmalaya sanghwa, ha [...] Thank you.

[89:50]

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