As you have learned in your... through your previous study for me, I'm doing physical meditation, that once you have approached every session of the study, of Dharma study with the right attitude and the right practice. Now the attitude, what we call right attitude, is a very conscious resolution that by one's efforts to learn the Dharma that all beings might be benefited and that the result of one's efforts to acquire right to knowledge and understanding of the Dharma is to be accomplished for their sake, and it continues being that the ultimate result of the enlightenment, the full enlightenment of all beings, that is right attitude.

[01:26]

And the right... way to practice the rhythmic, the steady, the reasonable, the tantric, the tantric engagement such as the present is that one should not harbor common conceptualizations of this, of the There is a situation, rather than seeing it as simply merely a study session, an exchange of information between ordinary humans, in which you then visualize your teacher as being none other than Shakyamuni Buddha himself, who is teaching you personally the thought of liberation. Visualizing him in the radiant form of Shakyamuni Buddha as we should. As he is teaching, things that rays of light shine forth from his body to touch all living beings and yourself.

[02:34]

Rebuilding all obscurations, ignorance, and devoted defilements, passions, etc. And blessing your continuity with awakening and understanding inside that profound realization. Then as he is speaking, confounding the teachings to you, you should think of the sound of his voice as being the proclamation of the sound of of voidness itself, that it's the very sound of the voice that frames this conduct and this voidness. And further, you should visualize yourself not as an ordinary person,

[03:43]

but has been done under the legendary Bodhisattva who personifies the wisdom aspect of the Buddha's right to the mind and the entire relationship with all the dharmas of the doctors and what they have within beings. So thinking of yourself and the Buddha as extraordinary beings, I'm thinking also that the entire situation is that this house, your own floor, the form of the Guru, all are not substantial, solid bodies of flesh and blood. But that was very clearly apparent in their manifestation nonetheless. are also void, at the same time void to unidependent origination.

[04:51]

They are not to be thought of as something with a solid extension, but rather like the manifestation or the clear appearance on the rainbow, which no matter how clear it is, as long as it's substantial, it only owes its appearance to all connotation and causes and conditions. So to put, trying to keep this This approximation is also a reality in my deletion of mindfulness, sincerity, passion, divine good resolve to the teachings, making a tentative life of effort to understand and retain this communication of the Dharma which we receive. Can you all hear me? To return to our course of studies, you will recall that we told you that there are two kinds of preliminary practices.

[06:10]

or nandro teachings, that is, the ordinary and the extraordinary. By ordinary practices, by ordinary nandro practices, we mean those which are performed in the light of the exoteric instructions of practice, the non-tantric prajna-paramita path of training in meditation. And by extraordinary mudra, or dandesha practice, we mean specifically the tantric, esoteric practices which are designed to prepare the meditator for advanced contract meditations.

[07:12]

We are presently concerned with receiving instructions for the latter class of nirvana meditation that is esoteric, extraordinary. mudra practices. There are four such mudra practices. These are known as the four foundation meditations and consist of refuge, practice of taking refuge, that is. Vajrasattva meditation, a mandala offering, and a guru yoga meditation. During our past two classes, we have discussed the first of these four foundational meditations of refuge and have completed our

[08:20]

discussion of the instructions for the first mandra practice. Today we will turn to the second meditation, the practice of the Vajrasattva. The practice of the Vajrasattva meditation through which obstacles and obscurations are purified through trusted Vajrasattva meditation. It should be obvious right now that This concept of bodhicitta or a resolve, the presence of a mental resolve to strive for Buddhahood for the sake of all living beings is the hallmark or the special feature of Mayan Buddhism as a whole.

[09:49]

If religion is performed with this attitude present. It automatically pertains to the Mahayana God. If a spiritual act or a religious act is performed apart from such a resolve, it does not belong to the Miami Spine, no matter how virtuous or religious they be. So, this, uh, this, the present absence of the Chita and universalist resolve is, uh, is, uh, in working litmus dance, or Mahayana practices.

[10:58]

Now, you will recall also that we said that the bodhicitta has two aspects, we call them, and that is revisions. It consists of both the bodhicitta and aspiration, the bodhicitta and application. by the first belief that one formulates within one's mind a conscious resolve, a decision, to direct one's efforts towards the attainment of the total enlightenment for the sake of all living beings. This is, in so many ways, in so many thought constructions, one develops the idea in one's own life and considers it to be a culmination of one's aim in life, or an equal aim in one's religious efforts.

[12:07]

The second aspect of bodhicitta, as we stated, bodhicitta is application. When one undertakes to train oneself according, in accordance with this aspiration to enlightenment, then what everyone does is maybe considered to be a manifestation or expression of one's bodhicitta in application. That is, one's training in, for example, making gifts to other beings, training oneself in moral conduct, Practicing patience, developing diligence in meditation or other practices, applying oneself to meditation, and so forth.

[13:19]

Seeking to gain insight into all of these parameters, training in these parameters of spiritual perfection. are examples of bodhicitta in application. To give a very mundane example, suppose you conceive the idea of making a pilgrimage to India. It begins there with just the idea that I shall go to India, but really by thinking about arriving in India. You haven't reached your goal. So between the time of making the conscious decision to go to India, pilgrimage, and your actual arrival there, you will have to engage in it.

[14:28]

in a number of steps. For example, you're allowed to acquire necessary papers, necessary flight arrangements, and you're allowed to physically to move from one place to another until you finally reach your destination in India. So this bodhicitta application consists mainly of formulating the idea of your goal. And then, all that follows in between, your actual arrival at that goal, constitutes your bodhicitta in action, in application. All that it takes in the light of your original intention to gain enlightenment, all that it takes to get you there, actually, is said to be very cheap, an application of liberating from the system.

[15:38]

All living beings have been my letters. Well, there are Yes, that's all. Very good. And this is repeated on the following page in another shorter form. It gives you a longer short form. You don't have to do it. That's too long of a short reduction. Then let it turn to page 29. Our discussion outline. Advising faculty, many things. This is where I talk at first, though. Let it be. I have been working for a long time. I have been working for a long time. I have been working for a long time. I don't know.

[16:52]

I don't know. [...] Alright, now, Our topic today is the second of the four foundation meditations, the Vajrasattva meditation. Now, Vajrasattva's primary function as tantric deity is to bring about purity or purification of obscurations and obstacles that might hinder

[18:09]

one in one's, either one's practice or in one's attainment of the spiritual stages. So it is important for beginners to undertake his meditation in the beginning in order to remove these possible hindrances before they are encountered. And meditation is attributed with the the qualities which remove karmic results before they ripen. That is, if one meditates, one sees meditation before a non-virtuous karmic action has ripened into that result, it's possible to circumvent uh, brightening evil karma through his meditation.

[19:16]

In other words, he purifies bad karma and the results of that karma, such as the duties, mental and physical obstacles to future practice, doesn't make future practice. Why is he... Why is this quality attributed to Vajrasattva and not to other deities? It's because he has the central position among tantric deities. As you know, there are five Buddha families in tantric Buddhism. The Vajra family, the Chul family, the Karmath Agni, the Lotus Agni, the Dhaka Bhir Patna, the Vajrasattva. When these Dhyanikas are arranged, I forget the Neri symbol because I can't think of it originally.

[20:26]

Dasu Tatra is great to Nergvij because he is the patrtrunilis of all five of the tanlis. In other words, he is lord or chief over all the tanlis and not merely over one single tanli, as are the other jnani mulits. Therefore, in order to remove, to him it's attributed the power to remove the obstacles or impurities that hinder beings who belong to one or another, at least by families. Okay. Now, as for the appearance of the deity himself, the way in which one meditates upon himself, you visualize yourself in your ordinary human form. Visualize also that within, that parallel to one another, within one's body, around the three vertical heightened channels,

[21:41]

you've probably heard of the three psychic channels, which are a special feature of tantric meditation. In the center there is the so-called middle channel, and then there's one other channel on either side, 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 in what is known as the aperture of Brahma. Now, you should visualize these channels, particularly the central one, and visualize further that the top one's crown their rest. It looks just the same.

[22:43]

Lotus up on the ground. Their rest with the fully blossoming of lotus. David is crying, trying to cry. How can that be true? Well, it is. They get all the fully blossoming lotus. It was dead. It was dead. And as it enters right inside the opening, the upper opening of this middle type of channel. Have you got the picture? I mean, the channel runs up to this and everybody, it comes out the top of your crown or opens there. And atop that it would open, open kind of a lotus. to stay and rest within the hollowing of that hollow cycle channel. All right. Now, on top of this lotus, it's a disc of a moon, and atop that disc of a moon, there suddenly appears the bodhisattva, or the deity bodhisattva.

[23:59]

Now, in some traditions, He there is first to visualize the letter and then he goes to, the letter undergoes transformation and then, which turns into Vajrasattva. In our Sakya tradition, our Landry tradition, it is, it just suddenly appears there. All right? Now, Vajrasattva is white in color, a single-faced, two hands. He's seated in the full Vajrasana posture, that is, the full lotus posture. In his right hand, he owes to his heart a Vajra, a single Vajra, in a vertical those who used to tell their bridesmaids. And his left hand posed to the side to his left side of a bell which had at its tip of the top of the bell, its hand held at the top of its handle, a vajra.

[25:16]

One end is the fascia and the other is the canal. The first left over south cradle to his left side, sort of like this, sort of cradle. The other hand is right in both the fascia and his heart. But he is also, he is not alone. He holds, he sits in union with his consort. the famous Vajragarbhi. 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, as Sambodhi Kayab, but the difference is he has a consort in this meditation, and he is not wearing the same garments. In this

[26:22]

in our visualization, he is wearing both ornaments, ornaments of human bones, not wearing celestial garments of silver or jewel ornaments, but he's wearing bone ornaments, and he has a consort. So, what we are doing is meditating upon Vajrasattva and in his wrathful aspect, rather than his peaceful aspect, in his Sambhogakaya, on the peaceful aspect, he appears, usually he appears alone, he wears ornaments of special stones, jewels, metals, and so forth, and wears celestial garments. Or, in his wrathful aspect, he has a calm sword, and he wears ornaments of gold. In this aspect, he is called Vajra Heruka.

[27:24]

Vajra Heruka. Heruka translated literally means vampire or blood drinker. Heruka means blood drinker. What are we to understand by blood drinker? We can understand that blood is a symbol of the monster god, the elixir of great bliss. That blood is a symbol of life and death in a mundane context. I think I should say it again, of life and death. It symbolizes the Ambrosia, or the Elector of Great Bliss.

[28:27]

Good idea. Mahasukha. It is the symbol of the transcendent notice or transcendent wisdom of of what we call great bliss meaning when it's a tantric state it is a tantric term and it represents the tantric experience the meditative experience of multiple reality which is called the non-dual the non-duality of great bliss and voidness and that that This is symbolized with that state that experiences, which is total purity, total bliss, and so forth, is symbolized by blood.

[29:33]

So Heruka, who experiences great bliss, is called the blood drinker. And therefore, we meditate upon the earth not as Vajrasattva, but as Vajraheruka, meaning it is wrathful, the tantric aspect. Apart from these two differences, we said there's another difference. He had a concert, and he wears bone ornaments. He wears six kinds of bone ornaments. They are made with crowns of, he described them a little, Kennedy Guns. He has on his head, it's a skull on his head. He has five, I think. He wears, he has six kinds of ornaments. He has bone ornaments on the head, a necklace, which is here. a kind of a wheel on the bone spokes, and another one on the back, which are laid together by kind of bone, how do you say, beads of bones, you know, you get the picture, that kind of a saddle.

[30:35]

Not necessarily, they're just bone beads, you know. I've seen these, you know, they're just so... strong beads and stones that are ornamented, and then they have this very beautiful one with a big circle. Then he has counted together one of his exponents, where you have these bracelets of the upper arms and the wrists and of the ankles. The result counted one titan, one of the big balloons. Then he has a belt balloon, from which dangle, and a particular, to form a kind of an apron, of the interwoven balloon strands, which have to be in the... It's kind of an apron that it's really going so that it's all drawn together. It's going to be a couple of rooms. If you get an example, you should go and later you should go up and look at a little picture of Basu here.

[31:38]

Okay. Okay. Well, well. So, Roger Uruka then had consorts and raised bones. He raised six ornaments of human bones. And these fire attributes are the most rational aspect. On top of Vajrasattva's crown also is another tiny image of his Buddha, who also appears in the form of Vajrasattva, in other words, a tiny image which duplicates its own appearance.

[32:46]

seated atop his crown. And atop that image, that Vajrasattva's crown is a small half Vajra. In other words, the Vajra has two ends, right? Two ends. So just one end is on top of that tiny Vajrasattva's crown. Now you should think of Vajra Heruka, sorry, Vajra Heruka as being not other than your own root guru. That they are, though in the appearances part of Vajrayaruka, is not other than your own root guru. Why should you do this? Because if you meditate upon your guru, upon the deities of your guru, then because of your deities, of your guru's own personal work, 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, rather than if you meditate upon your guru as a human.

[33:59]

So this way, through these two techniques, the meditator, a student who meditates, receives and more powerful transmissions of blessings from those little that did. Okay. On the top of your head, there's a tiny Vajrasattva about six inches tall, and on the top of his head there's another tiny Vajrasattva. On the top of that little Vajrasattva head is a half of a Vajrasattva. You always face it like you did. If you're looking at the wall behind you, you should always take a look. It's not lying flat either, like it's drawn in the things or something. This should be one toe in measure. What is the toe? One toe is the distance between your outstretched thumb and the tip of your middle finger.

[35:13]

This is one toe. Now, if you're 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. Okay? Five toes. Now, yes. Yes. If you visualize that image of Ajahn Haruka on top of your head, it's just as having one toe in the And it's tight. This would be just right. Okay? You're terrible.

[36:16]

I can't do this anymore. I'm just going to go. I can't do this anymore. [...] That's it. That's it. That's it. That's it. That's it. What about his consort, Vajragadari, which means adamantine pride? Okay, Vajragadari is, as we said, seated upon Vajraheruka is laughing.

[37:31]

They are in yogic union, and she is, of course, facing her consort. Her right hand is stretched out over Vajraheruka's shoulder. And in it she holds, she holds a curved blade. You know the vassal cutting knife? It's kind of a curved cutting knife. She holds it straight out over his shoulder. Got it? And she faces her consort and holds over his shoulder, and it's facing her. She holds a curved blade. She goes, I get you. I don't know why you like that. You don't get it. All right. And her left arm, her left hand, is curved around her consort's neck. In it she holds a skull cup, a human skull cup.

[38:36]

And she is drinking blood from that skull cup. Okay, you got the picture? Ha ha ha! I don't know Kāti ānā tīrāṁ pārāṁ ca, tāṁ kālā [...] pār Rather, you shouldn't be embarrassed, nor should you doubt them, nor doubt their gods.

[39:55]

You should understand that in tantra you use words and practices symbolically, but only because they have meaning. They have meaning to the tantric meditator, not to be taken literally as an uninitiated, non-tantric person, of course, being inclined to take them, isn't it? And we find it very shocking. But the tantric meditator, understanding the meaning and their application to his own particular experience of God, of course, they are very useful. There's good benefit to the meditator in using these symbols as, how do you say, a code for tantric experience and then but for the uh but for the literal minded they may be embarrassing and maybe hard but if they reject it out of mistaking it so that's what he wanted to say now finally back to the meditation she in bhaja gadhari had only five of the six bhogna ornaments

[41:12]

She does not need to wear the chakra, the wheel, the old wheel, on her breast. Why? Because the six mudras are these. The six kinds of ornaments are terrible. The sixth one is that of wisdom, and she herself, the female deity, symbolizes wisdom, so she need not wear it. Male deities have six kinds of ornaments because they need wisdom. Female deities do not need it because they are wisdom. Now, after you visualize Deity and his consort, you should visualize next that within his heart within the heart of Vidit, that is, within the heart of Vajra Hiruga, not of the consort, there rests upon a lotus-in-wood a small white spin of a moon.

[42:36]

Now, rays of light shine forth boundlessly from the flights of the moon within his heart to invoke all the Buddhas and bodhisattvas throughout space. wherever they may be. Now, the... the Buddhas respond, the enlightened ones respond to this invocation as sindat tu vajrasattva, that is, the quintessence of their own mind, of 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 elixir.

[43:45]

Now, even though the transcendent gnosis, transcendent wisdom of ultimate reality with which these enlightened ones are endowed is formless. It has no form. It is not white ambrosia. It is not something that isn't God's form at all. Yet for the sake of meditation, in order to gain the effect of this transcendent Joseph, to invoke it upon ourselves as meditation, we use the technique of formalizing, that is, of visualizing it as having form. So we visualize it as assuming this transmittance is taking on the form of a trend of its ambrosia, its celestial white-colored ambrosia, which reigns throughout space and converges upon

[44:50]

Vajra's Heruka, who is the editor of the talk about crowns. And as if rain converges upon him, it is absorbed into its own form. Now listen to this. After visualizing it in this way, as we just described, that the rain of the LXA converges towards infinity, who is in his heart. You should... Now, what would be a good sign? Well, if I... Like this, generally, we need to understand that we need non-verbal karma beyond whatever you tell.

[45:59]

Virtuous action, body, voice, and mind, we do the misuse of body, voice, and mind for the sense and virtue of non-verbal action. And obscurations are what we need, both positive and emotive obscurations. Notive obscurations pertaining to the depravity of negative mental states such as desire, hatred, delusion, pride, envy, and malice. As my communities grow, obscurations remain the ignorant and the deluded misconception of reality, whether you view it subjectively in terms of touching and hugging. we don't see reality as it is, but as they want to see it and as it is not, or at least an obscurity, an obscuration of our lives. That is why it is a cosmically obscuration. Cause and failing mean both conscious and unconscious violations of our

[47:10]

our Buddhist precepts are involved, and the kinds of those that we have, that are naturally incumbent upon us, like this naturally incumbent upon us wants to take life, that we might do it through ignorance, or even consciously, as they do the concealed. That's the feeling of having committed conscious and unconscious violations of our precepts, such as not to take the eyes and the thoughts, such as knowing that we are conscious and we think about ourselves and want our discernment. in the attempt to conceal things without confession, but also the thing that the curfew is not too much of an interest in our process.

[48:20]

And those are the kinds of experiences that I developed. When you think about all these various obscurations and obstacles that you may have had in your past life, or in your present life, or any time up to this moment, and you realize that they are sure to hinder you, right or it's not good right to create obstacles for you in the future so they ripen it is what it describes as well. Then through realizing their wholly negative nature, you realize that the only way to join Rick, Ben, and, uh, Moon's observation is to decide to get rid of it.

[49:22]

Uh, and that If you perform this meditation, Sri Vajraya Rupa, sincerely, mightily, with the all four forces at your command, it will be effective. 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 the obstacles, sins, and shortcomings. The first force is the with the force of your object of meditation.

[50:31]

The object of your meditation is Sri Vajra Haruka. Now, his function is to purify sense, observation, bad karma, and so forth, effects of bad karma. So, through the force of the nature of his function, much such as being who he is, able to do what he is, what he does do, but through your invoking him and his function. That comprises the first force, which is necessary in this meditation. The second force is the force or the power of your own remorse. You, upon considering the karmic obstacle, the evil that you have accumulated through an autumn, actions, a body going from mind to breaking your balance, and so forth, and 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, and when you sincerely repent, having done these actions, then that is called the force of remorse.

[51:51]

And it's the second prerequisite. The third prerequisite is the power and the force of resolution. If, upon reflecting upon the ill that you have accomplished, that you have achieved through breaking your bowels or misusing body, voice, or mind to protect yourself and others, if you resolve that never again even at the cost of life and limb, will you repeat these same actions, unobstructed actions, then that constitutes the force of resolve. You decide that, having purified at 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.

[53:00]

I can't explain it. It's the force of the method itself, meaning that if you have a pure option 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, your obstacles and obscurations, that if these three are present, These first three forces are present. It is possible to purify everything, every bad karma, no matter how great it is, even if it is one of the five immeasurable sins, five very heavy sins.

[54:08]

You can purify it through this Vajra Heruka 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 is inherent, has an inherent identity of its own. All that can be done with this is to get rid of it, to purify it, because it has the nature of being purifiable. It can be purified through this meditation of Vajrasattva, where all these forces are present. And so the fourth force consists of the knowledge and confidence that sin, no matter how great, may be purified through the rite before the temple, Vajra-erudha meditation.

[55:18]

These four forces are, must be present, and they have been explained to you this evening, exactly as the great Gautama Malhotra Rinpoche explained them to Gautama Rinpoche. They are so important that Rinpoche repeated them to me three times. I declare you the second and third repetitions. Take it, take it with work that they are important. You need the meditation. In order to purify anything, you must have all these four forces present in your fraction. All right, now to return to your visualization. Remember, you invoke the transcendent gnosis of all the Buddhas throughout space. And that transcendent gnosis rains down upon, rains down throughout space in the form of ambrosia, white-colored ambrosia.

[56:31]

And it's absorbed into the white-silver home within the father that is in Vajra Heruka's heart. Now, it's difficult. After you invoked him, his blessings to purify you of all sins and obscurations, in response to your prayer, then his white ambrosia begins to flow. from the white symbol whom within his heart. It fills up his entire body. In other words, his body works like an empty glass. It fills it up throughout. Its entire form becomes filled up. And then, now it begins to pour over into the form of the mother of his consort. It is, it passes through the father's vajra into the mother's tatha and then fills up her entire body and as it begins and then as it completely fills up her form also it overflows the crown of their heads both their heads and from every part of their body to maybe pour their body

[57:55]

Who, especially the, uh, the Yabungi Kule, Kule, the, uh, [...] I don't know. It does not overflow at the top of the head, except from the body.

[59:01]

And that's a single outbreath of logic, outside of meditation. But it does, but 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 through the lotus into the top of one's crown. That is, remember the aperture brahma of Tokyo in the ground. and proceeds to flow downward through your body into all its parts and to fill the entire body. As it passes through your body and fills your body, you should visualize that all illnesses, all evil spirits, all sins and obscurations are completely

[60:10]

purified and washed out of your entire being, well, physical and mental, whatever it may, and you can visualize them as being a... I don't know. [...] Yeah, well, it says here in the book, it says that they are terrified and have visions and dreams, but it doesn't present at all. That's wrong. It's just so clear, therefore, that you can visualize all these obscurations and intruders as being, obviously, coming from your body and exiting from your body at the

[61:13]

the two lower passages, as well as the soles of your feet. But it does not take you to visualize where the feet interfere. That's quite wrong. It's all getting into that little... You visualize it as a smoky liquid or pot and blood, etc. But usually... Did you? Well... I forget the thing. No, really. No, it's not a, it's like a, like fins, when you go into the detail of that thing, you know, these fins right there, are usually thought of as smoking, kind of a smoke-colored liquid, in fact, the way you feel better than that, for evil spirits are in the form of, like, or even like little snakes or scorpions and spiders and insects like that. Translations. Yeah, I'm saying.

[62:14]

I mean, somebody just read a book, some book, and it's no joke, like the two lower powers are kind of purified. But he decided it only enveloped the two lower powers. He actually had a minute taken to hearing the thought of security. And I've never heard that. Everything about it. Yeah, I don't see it. Yeah. [...] You, upon reciting the mantra as many times as you can or will, you again invoke directly Vajra Heruka who is seated upon the crown of your head.

[63:29]

With the words of the prayer, which I don't have available to me, of the prayer found on page 36, in which you would write then, it's not written here, you have to always write, grumble between the Lord in beginning this prayer. Lord, I, deluded by fiends of broken and spoiled devils, prudent and protective in thy refuge, to the highest vajra-vata, possessor of the earth's great compassion, deceitful being by your correctness, I confess all my transgressions as a root and branch of all the body, thought, and mind. Cleanse and purify, pray, all between the nations of sin, population, false faith, and religion.

[64:31]

So you invoke, again invoke, the power, his power to purify and confess before him all the, in particular, all the broken precepts that you might have broken precepts about that you might have committed in a historic household. For example, all the misuse of body noise design that you might have incurred through the performance of what are called natural violations. That means it kind of goes against the law of moral nature to perform, to misuse the body or the mind in, for example, taking the life of a living being, selling the life of an awesome being, a thin being, or harboring false views, knowledge, and so forth. The performance of these is what are called natural violations of natural misuse.

[65:37]

But on top of that, you have Yeah, what do you call the, um... Um... Um... These are dilations of dowels. meaning they don't apply to all beings naturally. For example, it's a misuse of body, blood, and mind. It's not like, like, so forth, so everybody's a medic.

[66:37]

But then there are certain precepts, there are certain vows. It's only those who have taken according to the vows who will be held responsible for, for example, your adultery out of vows. Right. Well, only those who have taken on the job who didn't learn. Oh, no. Those who go to see a doctor. Through their... through not practicing them or not observing the job, then it's applied to all of you naturally. So, these are... Yes. These, um... These films and, um... these events and thoughts, which one may have been good, through carelessness or ignorance or whatever other reason, you now confess to the Narcissus Godhead himself, and you

[67:41]

You reveal. You hold nothing back, however terrible they may be, however you would resist confessing them out loud to some other person. But before Christ your God, you completely reveal, open up your mind, accept, acknowledge what you have. And you have a community there. Oh yes, the other guy has called for purgatory in Asia. You need that these are violations, conscious violations of your special pre-corporate biology and take a bonus grant. So those natural and overt violations, you can send and ask for help and clarification. We have put laws out there, as we said before, for all accumulation of the obscuration at age do actually help in curifying all beings, all the human emotive obscuration, and all impurity.

[68:52]

There are six kinds of impurity, which Rimbaud said probably we'll explain later. So, having invoked him sincerely, and praying in this manner, we should visualize and think Let your own Buddha, who lives at the top of your head in the form of Vajrasattva, respond. Respond to your prayer again. Very well, or something to that effect. While you don't have a good family, you are purified of all your sins, obscurations, thoughts, downfalls, and entrapments. From this top-time principal, you could not commit them again. You should replace the committee for fair matches. And we think that he is very pleased to be looked upon you with that in favor. And I'd be glad for them to... you should please allow, you should keep that he has known your story, that he has heard your call, that he has accepted your confession and your purification effort with lots and lots of medication.

[70:08]

One way that you do have is you do feel that all that purified between you will be good. And look, it's a bright light. and then you can throw it down into your own consciousness and let your own body work divine. Because one method, the body works divine, and that's when you can talk. And you can meditate upon it by thinking what you're on for. It's basically like all the cures of the radiant sphere up to the result of law. And then you're having nothing but nature. Total Christian Churchy. And then you go. And she did all the right things. But you're not going to do it.

[71:09]

Oh, no, no, no. You're just, you're your own body. You don't have to lie down and scream. You're going to start talking. And your own body becomes... It's really very clean and pure, and there's not solid flesh in it like the deity's body has. Translucent as a rainbow, but very, very pure and clean. And then for a while, you can meditate on the non-dual clarity, and voidness of your own mind, which is the ultimate nature of Vajrasattva itself. It is that Vajrasattva, the ultimate nature of your own mind, which is being invoked and through its power, you are being purified. The Vajrasattva can know the truth. Just think you're a Vajrasattva. Now, then finally you dedicate the narrative of this that you have acquired through the practice of Vajrasattva meditation, like today, Saturday. But it's very true.

[72:11]

You may quickly attain the stage of Vajrasattva and place it on the stage also, all living beings without exception. Now, we had a few questions, one here and one there. Yes, please. Well, can I answer off the top of my head or do you want me to? Request. Oh, thank you. Yeah. So my answer is, it depends. For example, in simple action training, the thought is the first step. You have to have intention, which would include thought. For example, I will kill someone.

[73:11]

That would be a simple thought. But if you don't follow through it, then you don't have a sin of killing. However, the first step is the conscious thought construction, I will kill. So the second step is taking the preparation. For example, you go out and buy a second-hand eye professional. Then that is preparation. Then the... The third step is the actual perpetration of the idea. Well, it's a thought. Do you mean just a random thought? Well, in itself, you can't call it wholesome indefinitely. It's an unwholesome thought, just because even that thought Not to rise with anger or cruelty. If you even have a random thought, I will kill so-and-so, you know.

[74:12]

It would be effective for it, but there you're only purifying the wholesome thoughts, which really comes under this category of, you know, like obscurations, cognitive and emotive. It's one of those angers. It's one of the divine relations which are emotive. obscurations. But, more specifically, there are other thoughts. Like I said, I haven't killed since I've been, for example, the Apostle John of Lourdes. For example, if you think of things as being empty, all things 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 it like, well, they're patriotic, and you've broken your vow. And it's just a thought, by thinking of it. I think if you haven't read the Vajrayana Vows, how did you say it? For example, other thoughts, like there, it's not so bad, it's just a random angry thought. But there are other thoughts, for example, if you know your 14 vows, there are some that you may not think of as Vajrayana Vows, but if you break those just by so much of a thought, for example, if you perceive things, not that they really are,

[75:27]

If you don't, if you think of things as being, for example, real, you've broken your Vajrayana vow. You were first. I think you were first. Don't read up your Vajrayana vow. You see that there's so much of the thought, even though an ordinary person, an ordinary person, In an ordinary person, both very thoughts may not be violation of any thought. But for you, the tantric, that tissue that's in the downfall right there can be glorified by this meditation. That's right. It's natural in your thoughts. It's rooted in the, it's one of the motifs of the path. Yeah. Okay, you want to ask a very interesting question. Very interesting. Dojaki, Tom, Tom, I'm sorry, are bad. They are non-virtuous. They are not right. They are rooted in desire.

[76:30]

Desire is because of God, of continued deluded existence. It is that which binds beings, illusion to suffering. Therefore, there is no way that you can conceive a desirous thought as being anything but non-virgin. It can, however, be purified. The thought, I ask you, the mere thought of desire. Such a 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, the other things you can do is wicked thoughts, like transforming them into wisdom.

[77:31]

That goes into... You're asking whether it can be purifying. I mean, it's good, let's say, that if it's unholy, it can be purified, even if it's one of the five unforgivable sins, like, you know, killing a mother, a father, or a Buddha, or something like that, okay? So it goes without saying that in minor and older states, like, lots of thoughts can be purified. All right, Helen had a question. You know, it's... Back here, yes. Oh, back, back in fashion. Back in fashion. I'd really like to practice this. How specific do you get? Do you visualize the thing that you would actually commit? Which means that you spread it in your heart, in your heart. Do you actually visualize it? I can turn back. I can tell you that it feels like when I was 11 and I said something really designed to destroy my mother.

[78:47]

You know, do you know what I'm saying? I can bring it back. And, you know, poor technicality. 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 I've done? Well, it's a deeper shot than you are. All right. First of all, you can lump all things in generally. Take all things together generally and say all the unwholesome and the terrible things that may have accumulated from beginning to the start, like why didn't you want to survive and all of that, and just really sort of in a blanket. matter. Try to cover everything that you might possibly have reason to feel sorry about, even though you don't remember a specific instance. For example, not to happen to be a murderer or a liar or whatever in the past, or something like that, but every comment that you make should be purified.

[79:56]

So you can step over that. But if you have a specific instance where you know that you yourself did something that but you regret. 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, as light karma, as something that clicks your conscience. and it 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 of having done that. And this way, those you should develop on in particular, and pray especially that those could be purified by this meditation. For example, once you said you're a mother, you're listening to some of that repeat, When you sit there, you are developing a very good notion of solution and you can feel that you have been purified.

[81:02]

Now the results of this meditation at 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 a mental and their physical effects on your body. And you will start to have dreams when you know that you are purifying these fearful obscurations, when you start to have the following dreams. When you dream, for example, of seeing Vajra Heruka himself in person, You dream of creating. Or, when you dream of the sun and the moon rising. Mind you, not setting. The sun and the moon.

[82:04]

When you dream of bathing or of dressing yourself in white garments. When you dream of drinking white liquids such as milk. When you dream that Oh, I remember. Okay. These four dreams, or when you dream of waking up, things like that, all of these are signs that you're... Waking up. Waking up. Oh. Okay. When you... 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 your children You can do that. [...] Then after you've completed, as I said, you can combine prostrations and the refuge, do 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, yeah.

[83:36]

After you've done 100,000 refuges, next you do the Vajrasattva Meditation. 100,000 recitations like this, 100-syllable mantra, that's required. You can do as many as you want, but the minimum is 100,000. It's not... I've never heard anybody advise you to skip around. I'm quite... I'm... [...] You recall that we said that refuge is for removing the obstacles to entering the path, really getting into the, I would say, 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 through practice.

[84:39]

Then next you want to build up merit, so you offer that. You offer that. the mind-developing, so forth. Then you will begin, by that time, once your mind is pure, you also need to develop this rapport with the Buddha, so forth. So there is a progression among these. It is not to say that you absolutely must follow that order right down this line. At least the trainees, the refuge, the 100,000 refuge, the refuge of the recitations must precede all of these. After that, I suppose it's all right, you said, to mix the remaining three up. How can we do it if there's a panel? Oh, sure. Sure, no harm in it. Can it be accomplished outside of the open space? Do it, you know, two, three? Good to the Indian. They wonder if the jeep will do the rounds.

[85:41]

Of course, I'm not required to go into a retreat in order to accomplish the foundation. It's obvious that there would be many advantages if one is able to form an empire within the troop. 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's, of course, difficult to do them any way that you can manage. And if one is to be encouraged to do it, there are people who have spent three or four years on that, each one. For example, a hundred a hundred visitations a day or a hundred prostrations a day until after three or four years later they would have really accomplished a hundred thousand.

[86:51]

It would have taken much longer. In fact, the way they got to do it today, there's nothing wrong with it. I don't know. I don't know. When you don't experience an ear strike because of these foundation medications, it's much better to do them while in retreat. Ears tried it both ways, and they did experience that there are too many reactions for 43 years now. Many interruptions, it takes too long, and one can't keep up the single-pointed attitude and the single-pointed concept practice that you get in a retreat situation.

[87:54]

It used to take too long to get into a retreat rather than elsewhere. Really? Sure. Much more of that work. What form of prostration would you recommend? In other words, doing prostrations of love, and what kind of prostration would you recommend? Well, Rinpoche, the Chagas, the Chappas, the Chappas were boomed to the last. They came to a time when they didn't know what to do. [...] you to combine the 100,000 prostrations with your recitation of the refuge prayer. Because by doing this, you know, have the amount of time that you need to. I mean, you recite one refuge prayer with each performance at the cost of one prostration to live a hundred thousand lives finished, you know, that's one book you've finished.

[89:01]

So, he recited that. You think that's right? What? The enlightenment of God. Right. It's a refuge prayer. Right. Well, we could continue to do that also long as we have the opportunity after. There's a chapter at the end of the line. The chance that we are on the trip that you didn't come with me. No, I didn't come. What can you do? Well, you are coming, eh? I'm sure that you can also medicate track. Because you know, I'm sure that I won't be able to answer. Now you will all join in in meditating. For a while, you'll excuse me. I have an appointment with my husband. It will take longer in advance, will you? No, it won't take long. Yes.

[90:31]

Thank you for watching!

[90:56]

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