The statement that I will attain enlightenment for the sake of all beings is the basis of the practice, of all the practices that we're doing. And it's very, extremely important to begin your practice with that intention. Because everything that you do afterwards will be affected by that desire. need some tomatoes. And at any time 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.

[01:42]

I believe all this is already discussed, how to properly listen to the Dharma when you're receiving the Lama's teachings. So it's not going to repeat it now, but anyway, remember that. they are meditation on the sadhana of Vajrasattva is specifically a Vajrayana teaching, the tantric teaching. What we've learned before, the refuge prayer, that applies to both... the refuge teachings apply to both the sutra and the mantra path.

[02:46]

But the Vajrasattva meditation is specific, you're definitely in the Vajrayana now, when we're talking about the Vajrasattva meditation. Yes, somehow we'll do that. As long as it's possible. Somehow. Somehow. Thank you. Mahāprabhu, me, Kṛṣṇa, and you, Bhāgavata, Yes. [...] Essential part of the philosophy of the Vajrayana teachings is that everything that you're experiencing in the world, everything you see, etc., feel here,

[04:31]

It's 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 Dala Chan. And Lama himself was giving the teachings to us in the Buddhist Shakyamuni himself. 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.

[05:40]

And that we ourselves, and I imagine all of ourselves to be Manjushree, sitting here receiving the teaching. So all this is very important to see things in this way when you're speaking about your own teachings. to be You are giving me more. Yeah, yeah, yeah, yeah, yeah.

[06:42]

Some days ago, everything is here. You don't know what's he in and out of it. So there's five basic rationales for the practice of selection.

[08:32]

The basic place of those is the basis of the first category. And the basis is the target of all votes. since that we have this Atatatvava, 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. 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 ash, that type of duality, there's no way to mix those two or to integrate those two things.

[09:46]

But instead, according to Buddha's teachings, we have that essence of enlightenment already in our mind. 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 is 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're enlightened. The fact that you don't recognize it means you're essentially a human wandering around in a car. So it's basically a question of recognizing... Okay, and he's running away at 5 o'clock.

[11:23]

The method that you use is the teachings of the Buddha, the teachings of the Mahārāja, those precepts that he's teaching, that's the method. And then the fruit is the actual enlightenment of the fruit. category is the key, or the result, which is actual enlightenment. So Rinpoche says that if you just have the Pada Bhagavata, simply the fact that you all have that is not quite sufficient to get enlightened. You have to have the right circumstance. And the right circumstance is a meeting with a Dharma teacher who is able to introduce you to that fact. And it's said that the Pada Bhagavata is covered and bound up by our passions and by our karmic propensities, etc.

[12:48]

etc. 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 qualities from all the transgressions that you don't want. Just like in the case of gold, when you find gold, it's all mixed up with dirt and stone or whatever, you have to clarify that. I found the same process 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 a big difference, which means you are now under the power of the blessing of the visual.

[13:54]

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 easier for you. In general, it's recommended that you do several hundred thousand repetitions of the refuge prayer, but at least It could be 100,000 of those, or 100,000 of the prostrations, 100,000 of the 100 syllable mantra, 100,000 of the mantra, 100,000 of the yoga. That's the basic equipment that you need for practicing Buddhism.

[14:56]

And in all of the schools of Buddhism, they all have this type of practice. But this happens to be the Sakya Center, so we're going to talk about the Sakya. This is a different way of doing it. This one, my Lama, is Ngawang Ratnakok, who was his guru in Tibet. And we've heard from him of the teachings of the preliminary practices four times. From the age of 37 until he was 51 years old, in other words, 15 years, he retreated in a cave. So it was a small hole for him to get food, et cetera. But he stayed there for 15 years, meditating on his preliminary practices. And he did 24,000 refuges, 2400,000, 27,000 refuges there.

[15:57]

1,100,000 hundred syllable mantras, 4,300,000 prostrations. And the offering of the mandala, which is 100,000 times, which actually took two straight years. He did the mandala offering for two straight years. to Sakyamuni Buddha, which is part of the Guru Yoga, he received 6500,000. He was able to see the face of that suffering very clearly, and also Sarovar, and Jyotindra Thakur, and a group of people who were all of you, that appeared before him.

[17:42]

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, 15 years. And even when Rinpoche was talking to Dungyong Rinpoche to say about him, Dungyong Rinpoche said that he had heard of him a long time ago in Tibet and how he was very famous. It's great, great, great admiration for you. I hope you think it's really the incarnation of Sadhguru from the top of his head. So how he's going to explain to you the Refugee Discussion is according to what this Ma'a Lama taught him.

[19:29]

Because he did receive the discussion four times from him. But he said that he himself didn't know the words of his student, and not the facts or anything like that. But he had heard it four times, so he does know a little. May Allah protect you. When you're trying to accomplish these records in the two minutes, two minutes and five seconds, I hope when you're doing the records, you can do all of those 100,000 times.

[21:21]

You don't have to go through the whole thing, you know, each time in that way. Suppose you start things like this, you know, 100,000 times with the first prayer, then you move on to the next day and do that for 100,000 times. Then you do the Vajrasattva prayer. medication and 100 syllables 100,000 times. But of course, when you are practicing, for example, the Vajrasattva meditation, you do have to say the refuge prayer, let's say, like, three times, depending on, you know, the pieces before you start, and then you can do the Vajrasattva prayer. So, in other words, when you try to do the Vajrasattva On the prayer, Rang means your own, each of us, our own.

[23:31]

And Shul actually means the top of the head, the crown of the head. But it's measured very, very exactly, especially according to the names of prayers, the rules and all of that, that's all. He said that from the eyebrows, if you count your six fingers by taking a measurement, from your eyebrows, 12 of you, 1, 2, 3, 3, 6, 7, 4, 12. At that place, that's the spot on the top of your head, the exact middle. And what that is, is, you know, inside the body, according to Kuru's thought, 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 put, that's the point I teach you, or the point upon which you visualize meditation. So from that hole up there,

[24:34]

Which I don't know what that's called in medical terminology, how that works. That's what I would like to find out. So, uh, he, [...] So I don't know whether it really is going to correspond to what we think we know in medical.

[25:56]

It could be able to say it's according to the soft spot, you know, with Dave's path at that point. But whether or not that's the same thing. No, I don't think so. It's not a physical thing. So in that hole there, there's this flower that's rooted, this lotus flower.

[27:12]

And so the roots are actually rooted inside the brain a bit, you know, going inside. And then it's growing out. Then the lotus flower of eight petals is coming out of his plaque, or top of the head like that. You can't take it. You can't take it. So it's about, I asked him what the size was and what the proportion was.

[28:38]

He said that when you put in that medication, when you think very straight, I guess the average person will have five med units like this from the bottom, across their head. And if you medicate so that unit, one unit of those, you need to find the right size to fit in your head. So it's like, you know, for me, it's like that. So, and the lotus and the ink, it should be at the same place. The whole thing, the whole thing is to just touch it. So the Vajrasattva which is... So that's Vajrasattva.

[29:49]

of white color. And Namaste said 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 being 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 hands. His consort is on his lap, so his right hand is around her. been holding the Vajra like that?

[31:21]

With the left hand, he's holding the Vajra bell, which is sort of on his waist, resting on his waist. What do you think? Thank you.

[32:26]

And his body has bone or ornaments. These bone or ornaments are the human bones. These are human bones. And there are six different types of ornaments. The first is the crown, made from bone with jewel bonnet on his head. And then there's the earrings, skull 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, round things which are on the nipples.

[35:39]

And then there's something called the saraka, which is a round wheel made from bone which hangs on his chest here in the front and also one in the back, two of them. And they are hung by also a bone bead thing. And then there's on the waist, there's sort of like an apron kind of waist or an ornament kind of thing, you know, with beads and things hanging from it, et cetera. And 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 belt. So it's slightly ringy sound. So that's a big apron thing. And then there's bracelets, upper arm bracelet, and lower arm, and on the Each has three flat bone jigs, one big round one and two small round ones. 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 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

[37:38]

This way of sitting just with crossed legs is like the Bodhisattva position, which is fine for 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 and invite your physician if possible. On his crown, there's a small image about the size of one finger, I mean, one joint of the size of another image of himself on his crown.

[38:45]

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 carried that on his crown, his own class of Buddhas. And on that image's head, there's a tiny half Vajra at the very top of it. No, the whole body is at scale, you know, one big finger joint. And then so, you know, so the actual Vajra is nothing. No, no, no, that's one image, but on that image's head, on his crown, there's another image, a tiny thing, which is about this big. And on that thing's head, there's a tiny Vajra. I don't know. Yā mā dīn, shayṭān [...] dīn.

[41:14]

to get me out of here. Number two at the time. Yeah. Sitting on his lap is his consort, who is called Dojin Yema.

[43:40]

Dojin Yema is of white color. And in her right hand, she's holding the Drigul, which is like a crooked knife. around the around the left shoulder of the [...] Because as we described before, the six types of bone ornaments, the Seneca that we were talking about, that round wheel which is in the front and the back, she doesn't wear that because 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.

[44:48]

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 the Mahakala, etc., who have offered hands on them, human hands, etc. And the reason for this is that when you see, for example, that 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 great desire, but rather by seeing that our own passion and desire is quenched and it subsides. If you have any kind of long views about these images of the rascal deities or deities of that 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.

[46:06]

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 words, but just as a Vajra. 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, they think of it, but more think of it in terms of the method that's been employed. But you do must meditate on, you know, that very clearly. I see, I am eating it. And it's good. Pardon me, I took no time to eat it, you know. Sure. It's free, man. It's your fault. You can't fool me. This image, you must see, it seems very beautiful. You know, 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.

[47:23]

For example, the eyes, the eyes of the deity, you should see them very clearly, the white of the eye and the dark part of the eye. Yes, they think they are 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.

[48:26]

They're both looking straight at each other. There is a small moon circle lying flat inside his heart, say, center. And on top of that, there's standing the letter HUNG. And this HUNG, letter HUNG, you have to see it in the script, the letter HUNG.

[49:35]

It's like H, long U, N with a dot on top. On the door to where the retreat room is, there's a Tibetan letter. That's a hung. And on that white moon seat, there's a white hung letter standing up inside on the heart. And that has, it's a very beautiful letter, 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 hair or one piece of fur or something, but in other words, it's very, very thin and beautifully written, very perfect, in white, standing up. you know.

[50:46]

From that white metaphone, there's much light radiating out. It's reaching out into space and touching to all of space, filling up all of the sky. Just like that. and it reaches to the heart of all the buddhas and photographers 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 heart of these Buddhas, it's like a white essence, like a milk or white nectar, which fills up the whole sky and comes back

[52:31]

and all absorbed into the heart of the Vajrasattva who is sitting on your head. You can start to pray to the Vajrasattva who is sitting on your head with the following words. Chundender, we start with Chundender on page 31. So you're saying, you're saying to, to him, chum, chum dende, which means Bhagavan or Buddha. I and all sentient beings since, since the beginning of time have accumulated, and then there's different words, like dik means sin, like passion, passion. And DIP is the obscurities of mind, like wrong views, etc.

[53:32]

NYEVA is other sorts of faults, there's many types of variations of different problems, faults, passions, ignorance that we have, 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 Vayadrisatva to please clarify. and 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.

[54:40]

I mean, really, truly feel it. In other words, like taking a mountain on your back and carrying it, etc. Since the beginning of time, the 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 supposed to be 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.

[55:46]

And you're feeling this Truly, really, experiencing this feeling of your own problems. So that's the second kind. QS. MAHMOUD A. RABBI [...] I've always think 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.

[56:56]

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, you'll never do it again, then you're... 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. And the rationale is that since the sins that you've done, etc., even to the point of killing your parents, or Arhad, 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't be purified.

[58:55]

So if you have the first three strengths strongly, then the fourth will come. which means that in fact by doing meditation your sins etc. will be purified. So that's the fourth strength. As a result of that prayer that you were very strongly saying through the fourth strength, the white humu 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 so his body becomes like a crystal vase filled with milk visually and then that same nectar goes through his male organs 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

[60:23]

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 and all those things etc. are coming out of your body through the bottom part and your whole, from the top of your body is being filled with this white nectar. So you meditate like that. And Rinpoche said that according to the Vajrayana when you try to think about this from the outside it sort of it seems strange this whole thing 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

[61:34]

black smoke and ashes etc also that are coming out of your body also um all illnesses that you've had you should see as pus and blood etc all of those are also coming out yellow pus from the bottom of your body and then um 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 and um 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, Lama Lhapa, 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 and he was

[62:57]

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, and his body became very, very light, and he was very healthy, etc., afterwards, which is a result of doing this meditation. Then you start to chant the 100 syllable mantra. And then you use your mind. But when you hold it, 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 okay to keep it under your blanket sometimes. I guess that's what you called it. But basically, you always hold it up like this when you're counting the money.

[64:05]

When you're counting the money. When you're counting the money. When you're counting the money. After a while you'll have to find the success of the meditation in your dreams. And such signs are, for example, seeing the 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 path, a mountain path, going to the top of the path, or seeing the form of the Buddha body of any sort,

[65:25]

Or dreaming that your body became white, etc. Those kind of dreams are very good signs. 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 feels very very very light and the previous sicknesses or problems you had are gone and you have a lot of wisdom and you understand cause and effect and you have a spontaneous faith in the three precious jewels and et cetera, like that, those are good signs in your life.

[66:35]

Chanting the hundred syllable, then your body is just bright, clear, white, like a snow mountain, shining from the sun, the sunlight shining on it. It's very bright, and you think in your mind that you've now received all the higher teachings, and et cetera, wisdom, from Vajrasattva, and you're filled with the essence of his wisdom, which is the nectar of his wisdom. It is more than that. More than that. It is more than that. It is more than that. It is more than that. And there's many different ways of doing it. For example, the Nyingma path do it one way, the Kagyu path do it one way, the Sakya path do it one way, et cetera. But his way is based on his guru, Ngalen Lepa.

[67:39]

And Ngalen Lepa heard it from Jayan Kenta Wangbo, who was one of the greatest dharmas in all of Tibetan history. He listened to how he was chanting and got that very straight. But now Ngalen Pache will say it in that way for us to hear. How am I to go? I'm a ballast. Here we go. Here we go. And that message traces back to Sakyapindita himself. And in some books you can read about that, that way of... So there's different ways, I mean, some say...

[69:04]

Some say Sutokayo. It's all different ways of saying it, but he said Sutokayo. I'm here. Yeah, cool. Ha, ha, [...] He's a terrorist.

[70:28]

I mean, who's a terrorist? He's a terrorist. He's a terrorist. But I've heard for a time that they brought your suffrage to India and they cut it down there. India [...] cut it down there. According to the Sakya path, once you've received certain initiation,

[71:36]

especially Hevajra initiation, they usually say the Heruka way. But, for example, when you're receiving teachings on Avalokiteshvara, for example, you might say the Dorje Sampa way. But for Hevajra and Dorje Nandrama, etc., Mahakala, then you use the Heruka way. taught by all the Mamas, and they're very, very important. Rinpoche is teaching them, and right now there are a few people who seem to have done 100,000 retreats. For example, There's a few in Seattle, which I said, and in the Kagyu Center, there's supposed to be 40 who have finished 100,000.

[72:58]

We didn't have to catch up. And 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 Buddhism and meditation. And if you want to later do the Mahamudra practice or any of the visualizations, or the Sakyapa Korda Yajurme teachings, any of these, once you've done this ritual well, it's a really good baseline. You know, your meditation will come very well, easily too.

[74:02]

And this thing could tell us, I'm going to go to the mission, even though I'm going to the mission, nobody is telling me, I'm going to go to the job. Salukhina gomu yo, gomukhina lama yo, lama dandumishi monga, salukhina gomu [...] dandumishi monga, salukh I'm going to do it again. So then there's a prayer at the end.

[75:13]

On page 35, it says, and it says, Dhani, but before Dhani, some Sakyapas say Kumpo Dhani, and some say Lama Dhani. They put the extra word in. It just means master or teacher, just the way of doing it. And then you say this prayer. While you're saying it, you have to have your hands like this. If you've received the Herbert Schmidt initiation, your hands are like that, like he was doing. If you haven't, then you put it like this. And one day, if you do this many times, you will receive the Herbert Schmidt initiation. And he said that this one, 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 psychic channels, but he's not going to go into why, but in general it's a very good way of... What?

[76:49]

Looking at which index you were on. It doesn't matter. It doesn't matter. He put the right hand inside. But it doesn't matter. It doesn't matter. Oh, yeah. I do. I don't think he talked to me. I don't know. You know, I don't know. You know, I don't know. In the basic meaning of this last prayer, starting on page

[77:51]

35. It contains the three types of tantric. Tantric means commitment. And there's the tantric 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. The bodily commitment is to always promise to visualize all beings and all shapes as being that of the deity, of Vajrasattva, and living in a Vajrasattva environment. 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.

[79:23]

It's the speech of the God instead of your own speech, not a mundane speech. And that of mine 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 inviting bodhisattva. So you vow to act like that from now on. That's it. Ameya, ameya. Don't you remember? In the name of the Father, the Son, and the Holy Spirit. Amen. that you can do, but he's not going to go into them all now, but Tawa, either the root ones, the yamaka, the branch, there's many of them.

[80:56]

There's 14 Tawa, root, root sins, And 8 branched in, but he's not going to go into them now. Then slowly, slowly you'll find out about them. But basically, if you know the 10 virtuous acts and the 10 non-virtuous acts to avoid, then you'll have the basic meaning of all this. So, if you just follow that, it's okay for now.

[82:00]

So, Tamsin Yamba, Tamsin, tolo shato. Tolo shato means, tolo means each of them with my mouth. In other words, I'm thinking of each sin and each bad fall back. that I have one by one, and I'm verbally saying all of them, or thinking of them. And shag 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 shag. So... Thisha means the emotional problems that you have.

[83:18]

Jiva is the intellectual problems that you have. Nyebha are the natural sort of sins that you do just every day. And Togva means falling from your vows, like if you've taken a monk vows or other types of vows and then you've broken, that's Togva. There's six types of jīrā, but he's not going to go into those again today. We'll learn that later. Anyway, there's six types. All of them now become purified. And so you're asking Dorje Śrīla to please purify all of these different types of things that you've just enumerated. After you said all this, he said to you, very good, very good.

[84:21]

I'm glad that you said all this and in the future you mustn't commit any of these sins anymore. When I went to see him, he was already dead. He was already dead. He was already dead. So after this you visualize that the Vajrasattva and his consort dissolved into light and this light is absorbed into your body and is thoroughly mixed

[85:42]

And 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 mind has become the same. That's all right. 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 because everything that you've done thus far is the 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

[87:26]

While you are doing that formless meditation, you are not aware of any external things at all? 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 clarity of consciousness that you will see. And this state of meditation is variously called... What was the name of it? Satang. Satang Sunim. [...] That's the Sakyapa way of calling it.

[89:12]

Or in the Nyingmapa school, it's called the Tsampa Shambho. In the Kagyu school, it's called the Chakya Shambho. But really, all of these names are just names, different names, and it's the same thing. It's basically meditating on the basic nature of mind. So there's different terms. really recurred to the same state of meditation. When you meditate, it is unmade. In other words, you're not making anything up. 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 and all that kind of thing.

[90:14]

Just your mind is straight in the present. And just seeing the formless state of the mind. And that formless state, it's not like the formless The sky which you see, which is outside, but it's an internal foreign witness, which is totally clear. That's the real thing that you're supposed to do. That sort of emptiness of the mind, leave your concentration on that state for a while. I should add, the woman would be married, she's a fungi, she's a number, 58% of the I wash you in your mind and be aware of this view. That's my name. He will pass it out on the wall.

[91:28]

He will take it and throw it.

[91:31]

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