The statement that I will attain enlightenment for the sake of all beings is the basis of all the practices that we're doing and it's extremely important to begin your practice with that intention because everything that you do afterwards will be affected by that desire. Nyan ben nika suwa. Ni nama lakshmita kundrita, nirgajuna saṅgha, tramadrupa, duṣī, ngā, sanjī, tenjī, puṣo, jñāsī, mongo, yuridhi, hāti, tyagā, sacchepi, laṅdhri, lokṣaṅsa, daoṅgulī, śikharī, niñeśa, kuṅgarīśa, You know what?

[01:13]

You got it. And anytime when you're receiving a Dharma lecture or instructions, you have to remember all the teachings about how to regard the Lama who's giving the teachings, how to get rid of the different passions and problems and wandering thoughts that you have in your mind, etc., etc. I believe all this was already discussed, how to properly listen to the Dharma when you're receiving the Nangsom teachings. So he said, he's not going to repeat it now, but anyway, remember that. The meditation on the sadhana of Vajrasattva is specifically a Vajrayana teaching, the tantric teachings.

[02:31]

What we've learned before, the refuge prayer, that applies to both The refuge teachings applies to both the sutra and the mantra paths, but the Vajrasattva meditation is specifically or definitely in the Vajrayana now, when we're talking about the Vajrasattva meditation only. Can you somehow get rid of that? The wrong guy, that's all we need. No one. Madhava, no one. Certainly. Madhava, no one. I'm going to do it. I'm going to do it. In the name of the Father, the Son, and the Holy Spirit, amen.

[03:46]

Essential part of the philosophy of the Vajrayana teachings is that everything that you're experiencing in the world, everything you see, etc., see, feel, hear, is not the usual mundane impure manifestation. But everything must be transformed. In fact, you're not allowed to see it in those ways. You must transform everything that you're experiencing into its purest aspect. This is especially when you're receiving a Vajrayana teaching. So therefore, especially now as we're sitting here, we have to visualize that, first of all, all phenomena are basically of the nature of emptiness. nothing is really real, and therefore we have the power to experience it as an enlightened environment, which means that we're sitting in a crystal palace, and this is actually Deva Chan, and Lama himself, who is giving the teachings to us, is the Buddha Shakyamuni himself,

[05:31]

And as he's teaching, all sorts of lights are radiating from his body, kind of physical manifestation of the philosophy that he's speaking. And that we ourselves, imagine all of ourselves to be Manjushree sitting here receiving the teaching. So all this is, it's very important to see things in this way when you're receiving Vajrayana teaching. In the beginning of the Buddha's life, the first thing he did was to make a vow. He made a vow to the Buddha that he would make [...] a vow to the you get it.

[06:37]

You get it. Yeah. I don't know. [...] That's why I'm telling you that you have to be a good person. That's why you have to be a good person.

[07:41]

You have to be a good person. That's why you [...] have to be a good person. In the tariqa, there is a book called the Sunni Book of Shuddh. In that book, [...] there is a book called the Sunni Book of Shuddh. So there's five basic rationales for the practice of study. The basic first of those is the basis. That's the first category. And the basis is the Tathagatagarbha.

[08:42]

In other words, since that we have the Tathagatagarbha, which is translated as the seed of enlightenment, that is the whole rationale why it is possible for us to ever become enlightened. Without this seed in us already, there would be no way that we really could become enlightened, without this potentiality. And if you have the type of view which thinks that, oh, the Buddha is very, very pure, and we are sentient beings who are very, very impure, etc., that type of view is very wrong and you won't be able to really succeed in your practice. Just like if you think of the Buddha as a white conch shell and sentient beings as black ashes, that type of duality, there's no way to mix those two or to integrate those two things. But instead, according to Buddhist teachings, we have that essence of enlightenment is already in our mind.

[09:54]

It's not some sort of external reality. But it's the actual essence of our own consciousness. And the only difference between us and Buddha, it's not some huge difference, but it's simply the fact that we have not recognized the fact that we have this basic enlightened nature. Once you recognize that and you know that very well, then you are enlightened. The fact that you don't recognize it means you are a sentient being wandering around in samsara. So it's basically a question of recognizing this thing. When you say that [...] you are a sentient being wandering around in samsara. The method The method that you use

[11:23]

is the teachings of the Buddha, the teachings of the Lama, those precepts that he's speaking, that's the method. And then the fruit would be actual enlightenment of the student. I think there was just four, I said there was four. The fourth category is the fruit or the result, which is actual enlightenment. So Rinpoche says that if you just have the Tathagatagarbha, just simply the fact that we all have that is not quite sufficient to get enlightened. You have to have the right circumstances. And the right circumstances is meeting with the Dharma teacher who is able to introduce you to that fact. Since that Tathagatagarbha is covered and bound up by our passions and by our karmic propensities, etc., etc.,

[12:48]

It's all kind of covered up. But with the help of the Lama and by depending on his teachings, you are able to slowly separate out the essential quality from all these characteristics which you don't want. Just like in the case of gold, when we find gold, it's all mixed up with dirt and stone or whatever, you have to clarify the processes. Like that, the same process is of getting enlightened. So, on this path to enlightenment, the first very basic step that you have to take is the taking of refuge, which has already been explained. Taking of refuge, once you have done that truly, then you are a Buddhist, which is the big difference, which means you are now under the power of the blessings of the Three Jewels.

[13:55]

Usually all the schools of Buddhism practice taking refuge And especially before any practice you do, when you take refuge first, it will remove any obstacles which may be there and make the whole process much easier for you. In general, it's recommended that you do several hundred thousand repetitions of the refuge prayer. But at least if you can do 100,000 of those, plus 100,000 of prostrations, 100,000 of the 100 syllable mantra, 100,000 of the mandala, 100,000 of the guru yoga. That's the basic equipment that you need for practicing Buddhism. And in all of the schools of Buddhism in Tibet, they all have this type of practice. But since this happens to be the Sakya Center, so we're going to talk about the Sakya, this particular way of doing it.

[15:08]

So 9301. Here's one. My Lama is Ngoan Lekpa, Raja Daw Ngoan Lekpa, who was his guru in Tibet. And Rinpoche heard from him the teachings of the preliminary practices four times. And this great teacher of his, from the age of 37 until he was 51 years old. In other words, for 15 years he stayed in re-retreat in a cave. There was a small hole to get food, etc. But he stayed there for 15 years meditating on the preliminary practices. And he did 24,000 refuge... 24... 2400,000. 2400,000 refuge prayers. 1100,000 hundred syllable mantras, 4300,000 prostrations. And the offering of the mandala

[16:13]

ten hundred thousand times, which actually took two straight years. He did the mandala offering for two straight years. And the four verse line prayer to Sakyapindita, which is part of the guru yoga, He repeated 6,500,000 times. So after this type of practice, he was able to see the face of Sarpen very clearly, and also Gurubha. and Jetsun Tharpa, and Gurjeet Gungun, all of these appeared before him very clearly.

[17:43]

Okay. In Lama Zen, it's up to you. You don't come to Dharmakirti anymore. Such a person, such a nature. Nature, yes. If you don't meet, you don't get what you want. [...] If you don't meet, you don This Lama, he thinks that in all of Tibet, in the East and in the West and in the central part of Tibet, there was no greater Lama than this. He was very, very famous for all, obviously, staying retreat for 15 years. And that even when Rinpoche was talking to Dungyong Rinpoche, Rinpoche about him, Dungeon Rinpoche said that he had heard of him a long time ago in Tibet and how he was very famous and he was in great admiration of him.

[18:50]

He thinks he's really the incarnation of Sakyapindita himself. In the past, I was a monk. [...] So how he's going to explain to you the refuge instructions is according to what this Lama taught him, because he did receive those instructions four times from him. But he says that he himself is the worst of his students, and not the best or anything like that, but he has heard it four times, so he does know a little something about it. He says, You know, you know, you know, you know.

[20:00]

That's why I'm telling you, if you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it. When you're trying to accomplish this refuge and the preliminary practices. First, when you're doing the refuge, you can do all of those a hundred thousand times.

[21:26]

You don't have to go through the whole thing, you know, each time. In other words, first you start bit by bit. So you do a hundred thousand times of the first prayer, then you move on to the next thing and do that a hundred thousand times. Then you do the Vajrasattva meditation and a hundred syllables a hundred thousand times. But of course, when you're practicing, for example, the Vajrasattva meditation, you do have to say the refuge prayer, let's say, like, three times or something, you know, before you start, and then you can do the Vajrasattva prayer as many times as you can. So in other words, when you try to do this, you do it bit by bit. Yeah, so this stuff on page 21.

[22:43]

I'm sorry, I didn't get your permission to use it. So now, now he's. What was it? We start with, on the prayer, Rāṅghi-chiwa. Rāṅghi means your own, each of us our own. And chiwa actually means the top of the head, the crown of the head. But it's measured very, very exactly, especially according to Rinpoche's guru and all that.

[23:49]

He said that from the eyebrows, if you count your finger by finger measurement, from your eyebrows, 12 of these, so it's 1, 2, 3, 3 times 4 is 12. At that place, that's the spot on the top, top of your head, the exact middle. And what that is, is inside the body, according to Buddhist, thought is the tsa u'uma, which is the inner nerve, the central nerve that runs through your body. At the point where that touches the top of the head, that's the point where you're supposed, that's what's meant by chu-chu, or the point upon which you're supposed to visualize this meditation. No. The Lebanon. No. And the roots, so from that hole up there, which I don't know what that's called in the medical terminology or how that would correspond to.

[24:59]

What? Fountain hole. That's what I was, I tried to find out. There is a fountain hole. But it's not, that's not the same? They say that, though. They say it's not the same. But, um, he, he, you're, you're involved with, you're involved with, uh, Chukwuchit, Tambulgeni, nomen nomen, Tambulgeni, Chukwuddevi, [...] Chuk Well, it's basically according to the Tza'u Umar, so I don't know whether it really is going to correspond to anything, you know, medical. Some people say it's according to the soft spot, you know, what the babies have at that point. but whether or not that's the same thing.

[26:08]

There's a fissure that runs all the way across. It's called the anterior fontanelle, which is a diamond shape. And that would correspond to western genealogy, a little tan, purple. That's what Gunther translated. The anterior fontanelle is up here. Oh, yeah. I see. If you look at the skull. No, I don't think so. See, that's the thing. It's just like a different... It's not a physical thing, I think, really. It's... Yeah, you just... Yeah, wherever it is. It's beautiful. It's beautiful. Thank you, Master. Piyamaka, you know what it is? You don't know, you just... You take them and make them Piyamaka for you. So in that hole there, the flower is rooted, the lotus flower, and so the roots are actually rooted inside the brain a bit, you know, going inside, okay?

[27:21]

And then it's growing out, then the lotus flower of eight petals is coming out and it's flat on top of the head like that. Questioner 6. What is the meaning of Sechong? You talk to him enough. No. [...] So it's about... I asked him what the size was or what the proportions were.

[28:41]

He said that when you sit in meditation, when you sit very straight like this, the average person will have five measurements like this from the bottom to the top of your head. And if you meditate, so that unit, one unit of those, would be the size of the volume of your head. So it's like, for me, it would be like that. So, and the lotus and the moon seed should be the size according to that? That hole, from the tallest finger to this, it's not this, but to the biggest expanse you can make with your hand. It's not the same. So the Vajrasattva, which is Dengdu. Dengdu means on top of.

[29:43]

in one moment. So that's Vajrasattva of a white color. And Rinpoche says that you should visualize him as being the essence, having the essence of all the lamas who you have received instruction from. But I mean, his physical appearance is that of Vajrasattva, but his inner essence is all those lamas rolled into one. And one face, like some deities have many heads and many faces and many hands, but this one has one head and two heads. His consort is on his lap, so his right hand is kind of around her, then holding the bhajra like that.

[31:08]

With the left hand, he's holding the Vajra bell, which is sort of on his waist, kind of resting on his waist. When I was young, I used to eat a lot of fish. [...]

[32:41]

I don't know. I don't know. No. No. No. I'm going to

[34:26]

and it says he decorated his body has bone ornaments. These bone ornaments are the human bones, made from human bones. And there's six different types of ornaments. The first is the crown, made from bone with jewels on it, on his head. And then there's earrings, bone earrings. And then a few necklaces. Necklaces are like bone beads. And also there's a flat piece of bone, like from skull, made from a human skull bone, like flat round things which are on the necklace. And then there's something called the saraka, which is around the wheel made from bone, which hangs on his chest here in the front and also one in the back. There's two of them. And they're hung by also a bone bead.

[35:56]

And then there's, on the waist, there's sort of like an apron kind of waist or ornament kind of thing, you know, with beads and things hanging from it, etc. And so some of these bone beads, they're like hollow inside and then inside there's a small gold piece which sort of makes it into a kind of bell. slightly ringy sound. So that's a big apron thing. And then there's bracelets, upper arm bracelet and lower arm and on the foot, three types of bracelets. And each has three flat bone things, one big round, one in two on the side of it. You can see it on Tonka's. So six types of bone on in the shadow. Do you? sitting in the Vajra Arasana, which means that the left foot is on top of the right leg and the right foot is on top of the left leg in the Vajra position.

[37:26]

And in general, when we're practicing, it's very good to also sit in the Vajra position. But since it can be very painful if you're sitting like that for a long time, there's different types of positions. And the Sempa, which I don't know, This way of sitting just with crossed legs is like the Bodhisattva position, which is fine if you're going to do meditation for a long time. That's much easier to do. But sometimes on a special occasion or for a special meditation, you might like to sit in the Vajra position, if possible. On his crown, there's a small image about the size of one finger. I mean, one you know, this much.

[38:49]

One joint left, you know, one thing here. Of the size of another Vajrasattva, the same image of himself is on his crown. What do you think? And on that small image, by the way, that image is the head of his class, the Vajra class of beings. So that's why he carries that on his crown. It's his own class of Buddhas. And on that image's head, there's a tiny half Vajra at the very top of his head.

[39:53]

Is that one of our bhikkhis or one of his? No, the whole body is our scale, this size, you know, one finger joint length. And then so, you know, so the actual Bajra itself is, you know... I thought the image was this big. No, no, no, that's one image. But on that image's head, on his crown, there's another, a third image, a tiny thing, which is about this big. And on that thing's head, there's a tiny Bajra. I don't know. I don't know. He was a soldier.

[41:06]

He was a soldier. [...] It's not that I don't like it. [...] I don't know how to say it. I don't know how to say it. I don't know how to say it.

[42:08]

I don't know how to say it. [...] I don't know how to say it What is the meaning of this? This is the meaning of the Buddha's teaching. So, I'm going to teach you how to do it. I'm going to teach you how to do it. Sitting on his lap is his consort, who is called Dorje Nyema.

[43:33]

Dorje Nyema is of white color, and in her right hand She's holding the drigul, which is like a crooked knife, type of Tibetan style, and it's around the left shoulder of Vajrasattva, up in the air. And in her left hand, she's holding the skull cup, which is filled with the nectar of immortality. which is also up on his right shoulder up here. And she's only wearing five types of ornaments instead of six, because as we described before, the six types of ornaments, the saraka that we were talking about, that round wheel which is in the front and the back, she doesn't wear that because

[44:41]

That is the symbol of emptiness, the wisdom of emptiness. And since she herself, her whole body is in fact the symbol of emptiness, so she doesn't have to wear that symbol as well on her. So she only has the five bone ornaments on her body. And she's sitting on his lap and they're in sexual union. And according to the Vajrasattva teachings, I mean the Vajrayana teachings, there are many deities which you will see in sexual union or those who look very angry like Mahakala, etc., who have all sorts of heads on them, human heads, etc. And the reason for this is that when you see, for example, we as sentient beings have a lot of passion and desire and hatred, etc. When we see the Buddha who is in sexual union with his consort, we should know that he himself is not doing that out of passion or greater desire, but rather that by seeing that our own passion and desire is quenched and it subsides.

[45:55]

And in the same way, when we see these very angry deities, it's not that they have anger, but they show that anger, which when we see it, then our own anger, will be conquered. So that is the meaning of this type of imagery by Vajrayana. You shouldn't have any kind of wrong views about these images of the wrathful deities or deities in sexual union, etc. You should see why it was made in that way and what the reason and what happens as a result of you meditating on it. Since they are in sexual union, you have to imagine the male organ. I mean, they're really in sexual union. And the male organ is called in the Vajrayana teachings, it's not referred to in any other word, but just as a Vajra.

[46:59]

And the female organ is referred to as a lotus. So you don't use other words and you don't think of it in, you know, the usual type of way that one, you know, in normal human life, that you think of it, but you more think of it in terms of the method that's being employed. But you do, must meditate on, you know, that very clearly. Realizing this image, you must see it as being very beautiful. The whiteness of the body and the beautifulness of the jewels, etc., that they're wearing, are extremely beautiful and should be seen as clearly as possible. For example, their eyes, the eyes of the deity, you should see that very clearly, the white of the eye and the dark part of the eye. Pāta mā ḍunjāsīn, [...] ḍunjāsīn.

[48:15]

Yes, they're looking right at each other. And she's, you know, of course, as we said, she's sitting on his lap. So her legs are around the back of him. And they're facing one another. They're looking straight at each other. You have to look at the namajiri. Namajiri, yeah? Namajiri. Dao jung ku chung chung. Dao jung ku chung chung. between the two breasts, in the center, there is a small moon circle lying flat inside his heart, say, center.

[49:44]

And on top of that, there's standing the letter HUNG. And this HUNG, letter HUNG, you'll have to see it in the script, the letter HUNG, it's like H, long U, M, with a dot. On the door to where the retreat room is, there's a Tibetan letter. That's a home. And on that white moon seat, there's a white a hung letter standing up inside on the heart. And that has, it's a very beautiful letter. It's very small. And it's written as if, I didn't quite get this, but it's written as if, I think, with a very, very thin, soft brush, like almost with one, one hair or one piece of fur or something. But it's, in other words, it's very, very thin and beautifully written.

[50:47]

Perfect. In white, standing up. I don't know what to do. [...] From that white little home, there's much light radiating out, and it's reaching out into space and touching to all of space, filling up all of the sky.

[51:51]

And it reaches to the hearts of all the Buddhas and Tathagatas who are in the various Buddha fields, this light, and it kind of brings out the essence of their wisdom. which since we're talking about Vajrayana meditation, there's a certain type of symbol used. I mean, really the essence of his wisdom has no shape or color or form, but in imagery, from the hearts of these Buddhas, it's like a white essence, like a milk or white nectar, which fills up the whole sky. and comes back and all absorbs into the heart of the Vajrasattva who's sitting on your head.

[52:58]

You start to pray to the Vajrasattva who's sitting on your head with the following words. Chumdenver. So it's Chumdenver on page 31. So you're saying, you're saying to him, chum den de, which means Bhagavan or Buddha, I and all sentient beings, since the beginningless time, have accumulated, and then there's different words, like deep means sins, like passions, passions, And jip is the obscurities of mind, like wrong views, et cetera. Nyeva is other sorts of faults. There's many types of variations of different problems, faults, passions, ignorance that we have.

[54:05]

All of that put together, we're very much aware of the fact that all sentient beings are filled with these problems. And so you're asking the Vairagya Sattva to please clarify. help all of these problems that we have. The basic point of the Vajrasattva meditation is basically a type of, not confession of sins really, but it's a thing of purifying your faults. That's the main purpose of this meditation in general. So therefore this part of praying to him It's very important. And you have to be aware of all the problems that you do have, mental, physical, etc. And in order to do this, you have to do it with a lot of power and strength. I mean, really, truly feel it. In other words, like taking a mountain on your back and carrying it, etc.

[55:07]

Since the beginningless times of samsara, we've been doing all sorts of things. We've been stupid, etc., etc. You really have to feel that very strongly. And there's supposedly four strengths, four types of ways to strongly do this. And the first strength is called the basis for the strength, I guess you would say, which is the Vajrasattva himself. In other words, you are being aware of your sins in his presence and for him. So he's like the basis for why you're doing this. And the second is triple-fold strength, which basically means, it's a complicated thing, but it basically means that you think about all the things that you've done and all the problems that you've had to the point where your mind becomes very, very sad and depressed and you're feeling this

[56:09]

truly, really experiencing this feeling of your own problems. So that's the second kind. I'm very saddened at all these things you've done. you make a resolution, so it's the strength of resolution, that no matter what happens, you definitely will never do this again, even if you're going to die or be killed, etc.

[57:17]

You'll never kill someone again, you'll never hurt the Buddhist teachings in any way again, or you'll never hurt sentient beings again. Even if you are very sad about what you've done in the past, but without this resolution in your mind that you'll never do it again, then your problems won't be really benefited. But with this kind of thought, you make a vow, then your mind will be purified as a result of this meditation. I'm going to do this. [...] With the strength of being purified,

[58:27]

And the rationale is that since the sins that you've done, etc., even to the point of killing your parents or Arhat or any of the worst possible sins that you've done, since all of their nature is basically that of voidness in any case, then they can be purified. So if you have the first three strengths strongly, then the fourth will come. which means that in fact by doing this meditation your sins, etc. will be purified. So that's the four strengths. As a result of that prayer that you were very strongly saying through the four strengths, white hung, which is in the heart of the Vajrasattva, which is filled with this nectar, becomes stronger and stronger so that the nectar fills up all of the body of Vajrasattva, this white sort of nectar, like milk type of thing.

[60:08]

So his body becomes like a crystal vase filled with milk, visually. And then that same nectar goes through his male organ into her lotus and through that, through her whole body and it fills her up with that same white nectar so that her body is like a crystal vase filled with milk as well. And then through both of their lower parts, all of this nectar comes down through the moon seed and the lotus, and into the top of your head, in that same hole where the lotus was rooted, and then into your brain, and then fills up your whole body with the same white nectar. And your body becomes like a crystal vase filled with milk. And then you think of all your past sins and misdeeds and problems symbolically represented as snakes or bad black ashes or any kind of very bad thing.

[61:19]

And all those sins, etc., are coming out of your body through the bottom part. And from the top, your body is being filled with this white nectar. So you meditate like that. And Rinpoche says that according to the Vajrayana, when you try to think about this from the outside, it seems strange, this whole thing of all these symbols, etc. But really it's a very efficacious meditation, so you should see it from its inner meaning and not look at it from the outside. You see your sins and misdeeds as these black smoke and ashes, etc. Also, that are coming out of your body. Also, all illnesses that you've had, you should see as pus and blood, etc.

[62:27]

All of those are also coming out, yellow pus, from the bottom of your body. And then any type of spirits, ghosts, etc., that you may have been possessed by, the various types of spirits, all of those are also all coming out in the forms of snakes or crabs or all sorts of spiders, you know, anything like that. He said that this will be very beneficial for any illness that you may have also, not just your mental problems, but physical illness. For example, his guru, Maung Lepa, he meditated on these things for 15 years, and one day he was meditating and he broke into a cold sweat, and he was sweating, had a very traumatic experience. And after that, he used to have a lot of stomach pain and cramps. And after that, he never had that.

[63:31]

And his body became very, very light. And he was very healthy, et cetera, afterwards, which is a result of doing this meditation. mantra, and then you use your mouthpiece, but when you hold the triangle bead, you don't hold it to the side. hold it there. But sometimes, if you're tired, you may put it down in your lap for a while. Or he said it's also OK to keep it under your blanket sometimes. I guess if you're cold or something like that. But basically, you always hold it up like this when you're comfortable. After a while, you'll have some signs of success of the meditation in your dreams.

[64:46]

And such signs are, for example, seeing a clear sky, or seeing the sun in the sky, or dreaming that you've washed your body and your whole body becomes very clean, or dreaming of eating a very delicious fruit or vegetable, or of drinking nectar. or of coming to a high pass, a mountain pass, going to the top of a pass, or seeing a form of the Buddha body of any sort, or dreaming that your body became white, et cetera. Those kind of dreams are very good sounds. And then in addition to the dream signs, there's the real signs in your life that your mind feels very happy, and your body seems very, very, very light, and the previous sicknesses or problems you had are gone.

[66:32]

and you have a lot of wisdom and you understand cause and effect and you have spontaneous faith in the three precious jewels and etc like that. Chanting the hundred syllables, then your body is just bright, clear, white, like a snow mountain, shining from the sun, the sunlight shining. It's very bright and you think In your mind that you've now received all the higher teachings and etc. wisdom from Vajrasattva and you're filled with the essence of his wisdom, which is the nectar of his wisdom. MZ. In the time of Mu'addha, Mu'addha began to be buried.

[67:39]

The sound is right. And there's many different ways of doing it. For example, the Nyingma-pas do it one way, the Kagyu-pas do it one way, the Sakya-pas do it one way, etc. But his way is based on his guru, Nganlepa. Nalanda Lepa heard it from Jayan Kenser Wango, who was one of the greatest lamas in all of Tibetan history. He listened to how he was chanting and got that very straight. So, now Rinpoche will say it in that way for us to hear. Aum yéi shéryé yéi [...] y So what's it done? Yeah, but it's a Sarawak. I'm a suit. I'm gay. I'm here. Yeah, girl. Home. Ha ha. Ha ha. Oh, my God, man.

[68:44]

Better haircut. Mommy. Muncher. Here. Go, Baba. My summer. Yes, I go. I home. Pick it. I go. Oh, no, [...] no And that method traces back to Sakyapindita himself, and in some books you can read about that, that way of teaching. So there's different ways, I mean, some say... Some say... There's all different ways of saying it, but he says... I'm here.

[70:00]

I'm here. [...] Maha Samaya, Sato, ah, hum, pep, om, shirme, shirga, samaya, manu, palaya, shirga, ewenu, itha, nurru, mipu, suto, ku, mipu, subu, anu, rotu, mipu, subu, ku, mipu, sawa, sik, dum, vipar, itha, sarva, kama, suta, pe, sam, shirga, kuru, hum, aha, aha, uh, banga, veda, shirga, nami, manca, shirga, koba, mawa, sama, This mantra is considered more efficacious than what would be Habibullah rather than Bajr al-Saqqaf.

[71:06]

Mawlana, he gets an opinion. He gives his opinion. HE RECITES PRAYERS IN TIBETAN according to the Tathagata method, and one is the Heruka method.

[72:07]

And this one's the Heruka one. Both of them are very good, and both of them go back to the Indian canon. It's just, according to the Sakyapas, once you've received certain initiations, especially a Hevajra initiation, then you usually say the Heruka. way. But, for example, when you're receiving teachings on Avalokiteshvara, for example, you might say the Dorje Sampo way. But for Hevajra and Dorje Nanjuma, et cetera, Mahakala, then you use the Heruka way. He uses the Heruka way. practice itself being taught by all the lamas and they're very, very important. Dhunjung Rinpoche is teaching them, Trungpa Rinpoche is teaching them, the Kagyu Center's Kagyu Rinpoche is teaching them.

[73:08]

And right now, there are a few people who seem to have done a hundred thousand blessers. For example, there's a few in Seattle, which I said, and in the Kagyu Center, there's supposedly 40 who have finished a hundred thousand. So we really have to catch up. Some people have even done it twice, the whole thing. But most of them are still in the process of doing it. But in any case, once you've done this, finished it, it's a very good foundation for doing all the other types of Buddhist meditation. And if you want to later do the Mahamudra practice, or any of the visualizations, or the Sakyapa Korda Yama teachings, any of these, once you've done this, well, it's really good based on, you know, your meditation will come very well, easily.

[74:22]

Nithyanka tala tan gombo dondumishi, dondumishi gompa dese, gombo de yogo dese. Salubhina gombo yogo, gomlubhina lama yogo, lama dondumishi. Salubhina gombo dondumishi gompa dese, gombo dondumishi gompa dese. Swadhyayantala, get off on top chana, swadhyayanti menyam danasya jago dese. Doji tamasya, danasya. If you don't have the mind, you can't do anything. [...] So then there's the prayer at the end. on page 35.

[76:10]

And it's called Dhani. But before Dhani, some Sakyapas say Gompo Dhani. And some say Lama Dhani. They put the extra word in. It just means master or teacher. It's just a way of doing And then you say this prayer. While you're saying it, you have to have your hands like this. If you've received the Hevajra Med initiation, your hands are like that, like he is doing. If you haven't, then you put it like this. And one day, if you do this many times, you will receive the Hevajra Med initiation. And he said that this one once once you've received it this one is very good And there's all sorts of reasons why it's good for your inner nerves and psych psychic channels But he's not going to go go in into why but in general.

[77:11]

It's a very good way What? Which index? Johnny It doesn't matter. It doesn't matter. He put the right hand inside. Yeah, but it doesn't matter. It doesn't matter. Is there something for this? No, no, [...] no. But if you're getting the chenrezig, etc.

[78:23]

Romano. Romano. And the basic meaning of this last prayer, starting on page 35, contains the three types of Tamsik. Tamsik means commitment, and there's the Tamsik of body, of speech, and of mind. And when you make those sort of vows, that means that you really will be able to carry out what you've meditated on and really reach the final fruit. bodily commitment is to always promise to visualize all beings and all shapes as being that of the of the deity of Vajrasattva and living in a Vajrasattva environment.

[79:37]

That's a physical vow. That of speech is that anything that you say is of the nature of the mantra that you were reciting. It's the speech of the gods instead of your own speech, not a mundane speech. And that of mind is that anything you think is of the essence of wisdom, And all the usual sins you may commit, like enviousness or jealousy or wrong view, etc., those things you won't think like that, but you will always think as the deity really thinks, in terms of the enlightened bodhisattva. So you vow to act like that from now on. sins that you can do, but he's not going to go into them all now.

[81:19]

But sawa are the root ones, and yanlak are the branch. There's many of them, sir. There's 14 root sins and 8 branch sins, but he's not going to go into them now. He said slowly, slowly you'll find out about them. But basically if you know the ten virtuous acts and the ten non-virtuous acts to avoid, then you'll have the basic meaning of it. So if you just follow that, it's ok for now. Tolo shaso means each of them with my mouth.

[82:29]

In other words, I'm thinking of each sin and each bad fault that I have one by one and I'm verbally saying all of them. or thinking of them, and śāga means to feel sorry that you've done them. Like, not really confess, but just to be very sorry about the whole thing. That's the meaning of tolo śāsu. Ravani is Shirdi. Nirvani is Ravunji. Ravani is Domba. So, and then next, dipa means the emotional problems that you have.

[83:48]

Jiva is the intellectual problems that you have. Nyeba are the natural sort of sins that you do just every day. And Tongva means falling from your vows, like if you've taken monk vows or other types of vows and then you've broken them. That's tongva. Trimah. There's six types of trimah, but he's not going to go into those again today. We'll learn that later. Anyway, there's six types. Jaya kāṁ jītā. Sāvādhi jītā. all of them now become purified. And so you're asking Dorje Samba to please purify all of these different types of things that you just enumerated. Vajrasattva himself says, after you've said all this, he says to you, oh, very good, very good.

[85:06]

I'm glad that you've said all this. And in the future, you mustn't commit any of these sins anymore. You know many do just go some to some some no one is So after this you visualize that Vajrasattva and his concert dissolve into light and this light is absorbed into your body and is thoroughly mixed and

[86:27]

the mind of Vajrasattva and your mind are just one now. There's no difference between them. And you can also visualize that your body is the same as that of Vajrasattva also, and that your speech is the same, but you don't have to. You can also just think that your minds have become the same. But anyway, it all dissolves into your body. and your body becomes like a rainbow body. And then at this point, you sit in that meditation for a while and just watch your own mind and be aware of the basic nature of your mind.

[87:39]

Because everything that you've done thus far is a kind of relative meditation or mundane meditation. But this part is the real absolute reality meditation where you just see the basic nature of your own mind and all that exists. So you sit in that formless meditation for a while, as long as you can. When I was young, I used to go to school. [...] So while you're doing that formless meditation, you are not aware of any external things at all?

[88:45]

But you're just watching your inner mind. And you try to look at what is the nature of the mind. And you'll find that the mind has no real shape or color, etc. But it's a kind of a clarity of consciousness that you will see. And this state of meditation is variously called... Sātana. [...] That's the Sakyapa way of calling it, or in the Nyingmapa school, it's called the Dzogpa Chumbo. In the Kagyu school, it's called the Chakya Chumbo. But really, all of these names are just different names for the same thing. It's basically meditating on the basic nature of mind. So those different terms really lead her to the same state of meditation.

[90:08]

When you meditate... This time is unmade. In other words, you're not making anything else. And you're not thinking about the past or what you've done or anything that's happened. And you're not thinking about the future or what you have to do after you finish meditating, all that kind of thing. Just your mind is straight in the present. And just seeing the formless state of the mind. And that formless state is not like the formless sky which you see which is outside, but it's an internal formlessness which is totally clear. That's the real thing.

[91:12]

That sort of emptiness of the mind, leave your concentration on that state for a while. Always watch your mind and be aware of this view, that kind of view.

[91:30]

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