How to give initiation. In other words, he's talking about how should one start to begin with teaching empowerment. So then he says, which means that is referring to the Lama. When you are going to receive initiation, you must associate, to begin with, associate with such a Lama. And then after that, which means to request, you need a lot of, many times to request politely to have that initiation to you.

[01:07]

And so after that, then the Lama also promised to give you, so the Lama will give initiations in the , which means in the big mandala. Oh, you are one of these things. Jengko temple room, which is a saint. We usually give it to, when initiation, usually give it two ways to give, a saint mandala and the reading Jengko, which is a mandala, which is drawn under canvas, that usually. In the modern case that my brother, Yonoshi, I made this in Japan, which is, as some of you know, that book is very handy, that individual leaves that you can take it out from, and then we put that in there, very easy to make it, to perform the mission.

[02:25]

Then, so the initiation involves the one shi group, one shi. The one shi is, one is, remember, initiation. One shi means the four initiations that are given. In one, which is a vast initiation thing, they are... Nguang is a vast initiation, it's usually given to the body. And then Sangwang is given to the speech. And then Shirwang or Shirebi Shiduwang or the wisdom initiation is given to the mind. And Wang Shiva, fourth initiation is after all, at once, all the body-mind speech. That is called the four initiations involved.

[03:30]

Number two, lungs. And here is a kind of... There are other, besides the big initiations, there are some blessings. They're similar to the initiation, but it's a more simplified manner of... So called blessings. Blessings are not really completed, not enough or completed on practice. So therefore, Wong Guru, the initiation itself, by the Yuan, for example, the Yuan is cross initiation. which involves the preparation and also act of initiation. So that is given, not always.

[04:36]

The root of the tantra or the Vajrayana practice begins with initiation. So actually the Vajrayogini It's a blessing. That's right, yes. Blessings. That's a welcome you give. Blessings. What other... Are there any other awkward parties with a sacred blood blessing? The Dalai Lama did one with a Sakimuni blessing. Oh, there are a lot of blessings. Every deity, every deity has a blessing too. Blessing what are involved details of the initiation. Well, so... Could you distinguish between a long or a kind of just a, you know, a jainang or a permission, a jainang or a blessing, you know, a long?

[05:44]

Pretty much like a... There's some kind of body, mind, and speech initiations. But it's not an initiation. There is a transformation of the jenangs that we call the majushiri jenang. These are not really one big one. And those are the blessings, transformation of body, mind, and speech of majushiri, or green data, or red data, or all these things are almost like blessings. In the Jinlab you can do it. You can do it. You can also do it. You can also do the internal. You can do the body mandala too. Yeah, the body mandala you need to. Usually you have to do it.

[06:49]

So they have all instructions. But that's still not a wand. No, it's a T. Lama has to do in order to give the Nishi in big environment is also according to the the text of the Tandric text as I explained and so you have to Choga Choga is a ritual that is done. It takes Choga takes quite four hours. For the actual initiation, before initiation, you have to do that.

[07:51]

All the chogas, rituals, you have to do bed-wise preparation. Like the self-empowerment, the faith, accomplishment. Yeah, you have to do everything. And then, according to that, the teaching, the new tattoos of dancers, So they're talking about the method of the Bada method. It is sometimes called the Lutaku is Dantra. The Dantra of the Bada man method is emphasize to the body and by emphasizing to the body then what happens is it took us into their mind to appear as the realization but what happens is they don't realize it so it's in order to experience mentally

[09:16]

you first penetrate or to give empowerment to the body. So therefore, so the object of initiation The physical body, this physical body is the object of initiation. The object of the body is the basis of four initiations, four mandalas. Right? So... Daniel is talking about the same thing as Pung-wang. One is the last initiation.

[10:17]

Remember, didn't we read this one before? We did. What happened? Yeah, we can go down to line 6 actually. I see. Satinists. There's a kind of terminology about the Dag Satinists. It's called self-satinists. Something has to do with the vast initiation. That has to do with the visualization of the deity. And that has to do with three tons of deities. Right? Three tons of deities, all those things. Power department. Right. What are they?

[11:19]

It's something else to do with the Bodhisattva, the feeling of Bodhisattva, and what is it? So the Buddhism Bodhisattva is one, the consorts and the gods is two. And the wrathful and wrathful apps are three. Yes. Those are things that are in this. And the first initiation, Puma. So basically all three of those are implanted in our body, speech and mind. Yeah. That's what's happening. Is that? Huh? All three of those are implanted in our mind and body and speech. Exactly. Right. Raffalettes [...]

[12:43]

So these three seats are given to each of the four mandalas? Is that what? These are called the three seats? Well, they are basically given to the body. To the body. To the body is these three seats. But the speed is given to the yege. Yigi is a letter. Right. Richard, these three seats, are they the same as in the initiation of the ones that self, when you get the self-initiation, they give, these three seats give all of the war initiations. Yeah. Someone is the speech initiation.

[13:45]

basically is called expression the terminology is means mantra Taekwana-Nyi is a suchness the suchness of mantra suchness and that is something else to do with which means a letter as to more emphasis in various sections of letters important. Are these the vain letters? Vain letters, yeah. The wisdom is mostly the object, he's talking about it, the object object of that place where it's going to get the most important emphasizes is that through the body he's talking about being is important the body itself is important and then the which is very important

[15:13]

A bodhicitta. A physical bodhicitta. Then there are one shiva. The fourth initiation. There is a term. It's called yeshigite konani. That is the suchness of the wisdom. That is specifically given to the prana. Why don't you have? Those three seats are good. The other seats also. Seats. [...] Yeah. So the three seats are not just the suchness of the body. I have this down wrong, because in each of these initiations there is suchness of the body, the suchness of the speech, suchness of the mind, suchness of wisdom. The suchness of the bodies I have down here is the three seats.

[16:18]

So each of those contains the three seats. So what is the suchness of the body? It's the deity, is that right? Right. The suchness of the speech are the vein letters. That's right. The suchness of the mind is the bodhicitta. The suchness of the wisdom is the prana. What is the suchness of the body again? It's the suchness of oneself. Okay, just of oneself. Okay, there we go. Now we got the chart right. Thank you sir. It means that guci is what is called guci in English.

[17:38]

The doing of the initiation. The doing of the action of involving the performing of that initiation. And the kurcay is the what is going, act of what is called, the process of. Process or the object? Object of. Object is, kurcay is the... Kurcay is the substance. Substance that like a major, a bell, and so on and so forth. The crown. Mother Bell and also those things are called Kruze So now you could say the doing and the Kruja is the doing and the Nashish and the Kruja is the deed The deed action and the doer Kruja is the doer Kruja is the art of doing it Kruja is the object of the mandala and all the utensils Everything has something that applies to these three different aspects of it.

[18:46]

Three seats. Three seats. Bodhisattva and the goddesses and Yirukas. And actually, initiation, usually Yuang is called. cross initiation So what's conferred is the cross? They are usually in the ritual or in the self general taking initiation it's called Denjuk in there when you do the sadhana and the Part of it is that you have some initiations you can do. That is all kind of part of initiation basically, but it's not really not good enough. One can, in other words, saying is one cannot read a textbook and giving yourself initiation.

[19:53]

That's not enough. You have to have a Lama. Yeah. It's not like that. Do you have any? I'll find it. I'll find it. Okay, I tell you there are 11 things to do involved with the vast issues. You could probably get eight or nine of those. Yeah, maybe five at least. So the five is the vase, or the water, the crown, the vajra, the bell, the name.

[21:03]

So those are Kant. Yeah. Across all the institutions. Then there's the eye medicine, the arrow, the mirror. And Kant. That's good. Kant. No, that's just a mirror. Good enough, that's Uh, let me see, we said bow and arrow.

[22:05]

You know that, remember that arrow? Yeah, sure. Yeah, I got nine. When you hold this arrow, you have to hold like that. One, two, three, four, five, six, seven, eight, nine, ten. You have to do like that. That's your episode. Anyway. The crown, you see, that it's giving you to inaugurating you as a king of the Dhamma Raja, you know, everything, you know.

[23:25]

And they give you the Dojen Bell. These things are they giving you the wives and, you know, all these things. A traditional royal treatment. What is the eye medicine? Eye medicine is a . There is a knife that... Oh, okay, so that's when the knife... Yeah, which means the worldly... What do you call the eye? Worldly cataracts of the world, it's called. To remove the catalogs of... That's right. To remove the filling of the cellar. And then chew it with a bunch of water that gives room. It's called NERJU. It's called... NERJU means what you call the... You promise that you'll be doing it.

[24:32]

Before you drink it, you promise something. If you broke the promise, then you go to hell. Samaya water, it's called. Samaya water. Commitment water. And then... It's like drinking a pledge. Then also, which is prophesied you and the Vata Guru stands up and where they are, they fancy rope, remember? And then he was, he made some kind of a, end of the rope where he made a ear of a, or something like that, you know. He makes a ear. Remember? Yeah, absolutely. This is a Lungden, which means that... And... Prophecises that you will become a Buddha.

[25:44]

Buddha type. So those are the things... And it gives you a name also. Yeah, the name. That's the actual... The constituent of the substance of that is the name. Prophesizes that you will become a Buddha in the future by this name. By which name you will be known. That's right. So that's the name in the shit. Right. Well, let me see. Let me be one or two go upstairs. You want to keep going or I'll find it? Well, after that, please take a look. Yeah, I'll get it. That's empty. So the dictionary says for the 11 ways initiations did pretty well.

[26:50]

Water, Crown, Vajra, Gal, and Name. Oh, first part. And There's the empowerment of the mantra of the Vajra master. There's the prophecy, and then there's what you mentioned, right? And then there's the giving, uh, breath. Ugyung, right? Yeah. Giving breath. Ugyung. And... Then there's the empowerment of the vajra discipline, which is, that's when the water is administered with the bow, right? And then there's the empowerment of the disciplines of activity.

[27:51]

Yeah. What do you think about that? Is that what they put the Vajra on your head? Yeah, so there's the... Doctor, don't do that. There's the empowerment of the discipline of the Vajra. No. And there's the empowerment of the activity. And I think that's when you drink the water. So there's the empowerment of the discipline of the Vajra, where they put the... Vajra on your head and you make a promise. Then there's the empowerment of the discipline of behavior or activity. And that's when they have you drink the water. And then there's the permission, which is the level. I think we

[28:56]

But those are not, those are, are those common to all? Common, mostly common, yeah, for Anitara. Anitara tantrum. And the, you know, so, so they, don't talk about. Also, at the beginning of the initiation, the lama declares the precepts. Hey, no! No. Precepts, you know. Then also spread, giving the , which is, they give you also the flowers, distributed flowers.

[30:07]

And he needs some food. Could you give some food? Crunch it. He's the Thai. Yeah, the heart. Give me a handful of it. Well, his time is coming. You know, his time usually. There are categories like Then there is, remember the Pujichila gas, which means, what do you like? He says, what a good sense. The distribution of the flowers, that's associated with what?

[31:11]

These are the gestures. These are the kind of, before, these are the part of initiation, of beginning of initiation. This distribution of flowers, are these the ones that we use as offering? Yeah, they give you rice and they give you the dried flower. That's when that goes, isn't it? Right. That later you can offer. It goes to the mandala, isn't it? Yeah. Okay. Then there is asking the questions, because of the earth below, what do you like to read? Why do you come here? And then I came here to reach the alignment. Those are the things involved. And then giving some sort of encouraging, generating the compassion. And then, which means that then Vajra Guru opens the Mandala, the curtain, remember?

[32:21]

removes the curtain, not completely removes, and what's called the attendant to lift it up, the curtain, and you're supposed to mentally enter into that. That is called a, you're a neng juku is called. Remember that? You have to kind of at least kind of do like that. And then, Yishi Up. Yishi Up is very important thing is to, what do you call it? Descending the wisdom. Wisdom of deity or the wisdom of spirit of the Buddha and Tavagata or Hiruga into you. Oh, so that's if you hear it, see like colors or something? Something colors or some abundance or something. Uh-huh, so those things happen.

[33:24]

And then I'll give you the piece of red cloth, and you put this in the eyes, and then Lama asks you, what kind of color do you see? And there is a conversion, you know, I see a red, I see yellow, I see blue, I see a natural variety, and so both the things, right? And then there's a medopu, which is the flower, the derived flower is offering. Then there's a migre, which is again the piece of cloth. You say, you put the migre back to you. And then that enters into the mandala. Then Lama brings you into the mandala. So the Lama is actually given here is the first one is the precepts.

[34:42]

Preceptic precepts, which is talking about the refuge, having gone to the seeking refuge in Gudagana Svanga. So then he's talking about the Sangji Rig Khagba, which means that the family of the Buddha, the Buddha family, Varujana, and then Kodjajibu Chagdian, Then he is talking about you must also, must understand why you carry a Vajrananda Bell. You must take the Vajrananda Bell with you all the time. You must still have it. The Vajrananda Bell, keeping the Vajrananda Bell is coming for the Anabalansa, which is a Vajrananda precepts.

[35:44]

Vajrananda precepts. And then again, Vajra Guru gives you the dorzik in your hand, and also you touched it hard, which is also a chengju semen kante dorzik, which is actually some symbolic, you know, pre-, what's called a pre-, preparation or inclination of these things are indicating in the future of the next procedure of initiation that these are the things. Again, that Lama gives you back, they ring the bell and you give it to you, right, until you are left in there.

[36:46]

He is giving up five precepts. Four types of givings are Trini Jimbas and Singa Jimbas. These Jimbas are the Dharma gifts, and the material gifts, and the word gifts, and the encouragement of gifts. And these are called the four types of gifts that you have to do. And that is the precepts for the Radha Sambhava. And for the ermidava precepts, Sina Samadhi was penetrating through the inner and outer and innermost vehicle and teachings of dharma you must also practice, which is that giving to you ermidava precepts.

[38:10]

All the Hinayana, Mayana, Vajrayana precepts you must accept, you're not discriminated. Even the Hinayana precepts, you must not be discriminated. And the Vajrayana Mahayana should be respected. And also the Khiya Yoga, all those lower tenders, precepts should be respected. So therefore, that is... Then the Lama would sometimes tell you this special 14 presets called root 14 root presets, right?

[39:33]

14 root downfall. 14 root downfall. 14 root downfall. Yes, right. So don't you see Scott? Those are things that you have to agree with. Agree with you. Yes, mentally. Even if you don't know what a individual is, but you have to agree about that yes, I will. If you are a Vajrayana student then you have to offer respect to other yogis. the ten common precepts, general precepts.

[40:39]

Luji le naba sumu. Luji sumu is a tree. Ba de le turi. Ba de le turi, remember? Ba de le turi, which means a soldier, which means they're taking lives of others. Merzinin means taking that which is not forgiving, stealing, in other words. And lokim, which is sexual misconduct. These are the three body things. Ngaak number three is from the speech four. There's four things. Jiyu, Tama, Tsimtung, Nga, Kek is called. Jiyu means lying. Tama means what's called? Gasping. Gasping or the true making. something separated from early friends, relatives and friends and friends. Time of splitting things. Tzitzhub is harsh words.

[41:42]

Narkei is the chatter, senseless chattering or senseless words. These are the four things, negative things. The easy number song, which is mentally three. Maximum is Coveting or greed in other words. Nursing which is a horrible act or nauseous thought. Locked up is the wrong view. And those are the victims. These are the general things. We're just about to come up on these Damsup and Dompa in there.

[42:55]

Oh, I see. Well, the reason here is saying is that the Varujana is also Body for all the Buddhas. It's a Barujana represents the body of all universal Buddhas. The quality of the body of the Buddha, of every Buddha, it represents the Barujana.

[44:00]

and at the same time while also taking a precepts of the precepts of the taking a revision of the Buddha Dharma Sangha are the basis of the all the precepts of spiritual precepts of the Buddhist spiritual precepts And so they are some sort of interrelated to each other. Therefore, taking a three precepts is something that has to do with the... indirectly it has to do with the vajjana. That makes sense because in the sadhana, you go through... at the very beginning of the sadhana, you go through the things where you were talking about these... Right, the precepts. Right, right. But you actually give by saying the Buddha Dharma and the Sangha, the, what is it?

[45:08]

So that would be the Barakana family, then wouldn't it? Which is not actually mentioned by name. And, right, in the Mekibba, the precepts for the Mekibba, which is what? Akshubya? Mekibba is Akshubya. Precept for that is you hold three things Vajara, Bell and Chakya Chakya is Mutu That is called Chi Nang Samwa Chi represents the outer [...] is represented by the Vajara inner itself. Here is also consult. Akshubiya is also known as Tukdoji.

[46:23]

It's called the Vajra Heart. And the Vajra Heart is the essence of the Bodhisattva, or the Bodhicitta. Vajra Heart means the essence of the Bodhicitta. Then, of course, the other one is, which means the material gift, which means the protection. You protect somebody, right? which is giving dharma teachings, which means

[47:31]

compassion or love. These four things are important. Supposed to do at mean length and ten length, which means three times a day and three times a night. You have to do that six times in 24 hours. You have to practice that. The name of what? Material. Material. Same thing is material. Mijic is fearless. Arche is dharma. Chambai means love. Four means Jesus and do it six times a day. Three times in the daytime, three times in the nighttime. It says here, if you don't know, if you don't, if you are not able to do this actually, then it is okay to do mentally. How do you do that? Well, you're just thinking about, you know, oh, yeah, just give yourself in front of you as a beggar or something.

[48:36]

Oh, yeah, just give, you know, food and just mentally. Oh, everything's mental. So if you're giving dharma, like if you do your dedication for your sadhana, that's giving dharma, right? Well, you can say any kind of prayer. But I mean, when you just do your regular sadhana, at the end, then you have a dedication, you'd say dedication. Yeah, the dedication is a part of it. So that would be dharma. But any kind of dedication, yeah. Even in this case, it's not precise, but any kind of things, or, you know, talking about some Dharma teachings, or, you know, some philosophical conversation to somebody. It's everybody, even child, you know, some things you talk about, something have to be good, and there's something psychological matters, or then, you know, But you can do all four at once as well, can't you? Yeah. You can do all four at once because you would give someone some food and protect them and get some teaching and mention the name of the Buddha at the same time so you can do all four in one act.

[49:39]

Exactly, of course. That's right. You can do those like me. Fire, that's also fire. According to here it says if you are physically not able to do that, You can also do it mentally, just imagine. It's pretty good to be there. Yeah. If you're running away, don't you think? Yeah, if you want really doing it to heal somebody. Well, that's a... What? Well, I mean, there's no bad karma from killing somebody. We don't get a good problem. Have you ever... What? There's no bad karma from killing someone in there. Oh yeah, there's a karma. There's not the karma of killing. Mental killing, mental killing, karma. There's a mental thing. But if you're just dreaming, you know... Yeah, still dreaming.

[50:40]

Dreaming is conscious, subconscious thing. There's subconscious things, you know. Reflection, yeah. But what I think the point is, the text you're said, you can do it mentally. Well, I know mentally, but mentally is different than dreaming. Dreaming is not consciousness. Oh yeah, unconsciously, you know, same thing. Dream is part of your, you know, it's like positive and negative of the picture. Dream is negative part of yourself. Yeah. Night. Usually yogurts don't sit too much, but this you can do it at night, you can do it. You don't have to do it. Everybody's entertained, but it's something for your family to keep a cup of tea, a cup of coffee, and you take out a cup of coffee, and then you talk a conversation, and then you say, listen to her or his problems, and then you say, I don't worry about it.

[51:49]

You know, all those things are, they stick. That's there. How would you recommend that we actually do all these 19 things six times a day and all these different things? Quickly, you know, that's all the concepts, you learn it. And now all you need is just a quick procedure. But also in the practice, the daily practice of the sadhana concentrates a lot of these activities anyway. Yeah. And in the beginning part of the sadhana, you're actually reciting all these vows, which is part of your mental ability to do it. As you recite them, do it mentally. Yeah. Part of the practice. And of course, in the day, you get food or you do that, you know. Yeah, but you're supposed to do it six times. Yeah, six times about there. And once you get that... I have a bird that I feed. It comes to my window every single day. That's why I say you do... Huh? That's one. That's one. I mean, that's one, like that. You see, one's in your sedan, and there's two. You see, you know, like that.

[52:49]

You see, you can just do it. Give someone a glass of wine. Say a few things. That's the way it's done. Actually, wine doesn't count. You can give seeds to the bird and say, you can say mentally, but that's all good enough. If it doesn't mean the bird doesn't understand, But as a future, just that energy right there is very important. Maybe the bird will remember that. Maybe the bird might remember that. That's true. That's true. Then protection, you know, the bird was chased by a cat. You know, you remove the cat. And that's true. But the question is, all these are kind of opportunistic. So the sadhana, that's good. will fulfill a certain number of these requirements each day with the sun, perhaps not. Then you have all these other obligations that you made here.

[53:52]

And I'm just wondering how you practically recommend ensuring fulfilling. Or is there kind of an implicit message that, well, maybe you miss a couple? Oh, yeah. You take the technique very loose, I mean, you should be Don't worry about it. You lose something. Yeah. Yeah. Yeah. And the lotus, something has a lotus. Bama means lotus. Lotus means Amitabha Buddha. represents the Amidabha Buddha. For that Samaya, she outer conduct and the inner conduct of the behavior, which means that they are taking a bath and cleaning.

[55:05]

You have to also clean yourself and I'm talking about something associated with the three other yogas. Cleansing. Cleansing of the body, mind, and speech. Cleansing. So the outer inner secret cleansing. And you also have the practice of the four tantras. Respecting the four tantras. Besides that, the vehicles of the Theravada, the Pratika Buddha, and the Bodhisattva, and all those precepts.

[56:09]

Respect on those. And why? Because Amidabha represents the wisdom. The intrinsic or the nature of wisdom is Amidabha. And Amidabha's practice of Amidabha, which purifies Songnamapadu, which absolutely purifies your speech. The reason that respecting to these vehicles or the vehicles of dhammas, these vehicles of dhammas are through the vehicles of dhammas who also

[57:12]

a person can become more intelligent, more bright, and more regenerated wisdom to them. So that is a reason to respect. The action, to introvert is more silly. Something has to do with the characteristic of action performance. And in the action performance, you also encouraged to physically outer encouragement of the physical activities such as offerings. So that includes the shava. You setting up the altar every morning and cleaning up the cups and filling up with the precious water and

[58:15]

Butter geese, lamps are filled up, and nice incense is burned, and nice flowers, fresh flowers are filled up with the dishes, and making domas, and so on and so forth. These are called chapa. So the yogis should also encourage to do those things. And we should be doing that, shouldn't we? We should be doing that. You are the yogi, you are the yogi, and you are the yogi, so that this is the Samaya for Amogasiddhi. The making of Tormas. And Tundundi is... Yes, Tundundi is... Amogasiddhi is also a nature of vigorous or effort, effort. When you concentrate on the city, you generate your energy, and you become very, very, very strong, rigorous person, which is the nature of all the activities.

[59:32]

And so they You have to, in order to accomplish your wisdom, accomplish the merits, two types of merits, you know, conventional merits, wisdom in order to reach the environment. So to do that, you have to have some energy, that the Jundu, and the Jundu is based on Amokka City. If you believe in Amogha City, and if you visualize Amogha City, and the behavior of Amogha City is to do something, to do something like the offering things, mandala offerings, dharma offerings, and those are the tamjiks, and dadaka, we see doing all the dadaka das.

[60:42]

How often should we be making torma offerings? As much as you can. If you don't know how to make a torma, it is cookies. If you open cookies, in the morning you can put one cookie in there, or five cookies, or popcorns, or coke, or anything. Coke, butter, cookie, wine, anything. Only what you eat is to... offered to the Buddha Dhamma Sangha it's the perfect thing and so the one you offer to the Buddha Dhamma Sangha which means is to in return to gain is the activity but in the future like say if you were everything is provided some some people you know some like great lamas or great Dhammarajas or the universal monarch were born and then he has automatically, everything is coming.

[61:53]

Beautiful wives come to you, you know, until you're tired of it, you come, everything to you, beautiful foods come to you, beautiful, everything's come to you, and then, you know, that's happening. Because of that, you aren't. Okay. Yeah. Very important. Water is the simplest thing. Water has no attachment. We don't have attachment to it. And therefore it's... Well, the water is the most important. First of all, water is actually the part of life. And water... is also psychologically easy to offer and there is not so much attachment to it and so you offer that and the water also symbolizes the purity and water also gives you the stuff, the thirsty of the hungry ghosts and all those things.

[63:06]

That's right. When you pour the water cups, water cups are also very important. Some llamas are very, very, very careful. Remember that cups are when you clean cups and then you don't leave it any minute. In a split second, you don't leave the empty. But the first stacks of cups, you pour some water on the top of the empty cup and then take out, remove that first one and drop one to two-thirds of water to the next one and put that one-third of water there and draw like that. In other words, the idea is you don't want to waste all your time and space in the future.

[64:09]

Everything is, you know, everything is served. Everything is used. So in other words, we don't have to use way that some lamas come. Sometimes, you know, you come and you come to lamas and the lamas just stay there and then lamas seek or something have to go somewhere or there's some kind of missing length, you know, length of something, missing length. The ancient people, those people know that everything is something very connected. Oh, for the hungry goats, there is a special.

[65:22]

This altar, the filling of the water is not necessarily given to the hungry goats. This is purely offering to the high ones. Hungry goats, do you remember, there is a call, the , the water. Then the Lama gives you one year in the beginning of the initiation to see, to visit the mandala. It is proper not to come with an empty hand. So therefore you must carry something flower inside of your hand, right? Then Lama give you Anka, Vida Wong, I can't even hold, I can't even see. Flower gives you, and then you will see a flower like this. And traditionally, like flowers, they hold it like that.

[66:26]

That's right. Is that what you're talking about? Yeah, but before you pour in, the morning you pour in, stack, like five stacks, like that. The first one is empty, right? Right. Immediately fill up that. Not all the way, not a half. And then as you remove that, then two-thirds will pour down into the second empty one and there will be little here and put that there and then... But you can't leave them empty over if you're saying... You cannot, in other words, leave that. Some people say, some people, you know, put all empty first. and then fill it up one by one. That's not really proper to say this. So you have them in a stack, they take one out, fill one in four, send it to the next one. In other words, your time is completely used. No any gap.

[67:33]

Waiting for tomorrow food. Tomorrow, today we have abundance of food. Tomorrow there's nothing. So when do you empty them? In the morning or? In the evening, yeah. In the evening. It's just before sunset. Oh. In the sunset and then take it out quickly. Right. And then clean it. Don't also leave it as wet. Yeah. You clean it and dry and then stack is, usually it's a stack like this, you know. Oh yeah, yeah. So it's taken out in the evening? The water is taken out in the evening? The water is taken out in the evening. And what about if you just, on your shrine, you just have the seven, which is water, water, rice, water, water, water, rice, rice, lamp. That is, you can leave it there when you're doing something. You can leave that and then each time... Just refill. Just refill. That's what I've been doing.

[68:35]

That's right. But there is... Water is, you know, sometimes we live a couple of weeks, then it's water is not so good. So you just clean it. A couple of weeks will be things to live in there. Right. So that is important here. There are... So then Vajra Guru also getting, you know, getting rid of, before you give the nutrition, getting rid of all the inner and outer, the obscurations, demons, inner demons and outer demons or whatever.

[69:38]

programing to to to do the initiation so Bajaguru gives some special what you call it saying that and then they are told the female lethable deities that comes out of from the Bajaguru's heart and getting rid of everything in and out of then That is the first initiation, first thing, the first thing you getting rid of all the obscurations. And then the testing, you know, test what the Guru tests you. Testing is the son of who you like, who do you like, whom do you like, or who do you like. Then remember I told you, I'm after the great bliss, that you have to say.

[70:50]

Why are you for here? And he says, Guru says, why are you here today, son? You say that I'm for the after the great bliss. That is kind of a dialect here. great bliss. Why then Lama says why you have needed to urge to have a great bliss. Then you say Sanjaya Chakramzikos. I just understand that the Samaya of the Tathagata Buddha that is the nature of Tathagata Buddha is So I'm just the Samaya that I needed. That great place is the Samaya of the Supreme Enlightenment. It's the great place is the Supreme Enlightenment that I needed. Chod Minguru is never changed.

[71:56]

Right? Then the Lama gives you the Vajra. Lama takes the Vajra and strikes into heart. That is already giving Samaya of the Tanaka. The situation of all the phenomena, all the Dharmas, all the phenomena is separated from all the activities. It's the nature of that is great bliss. It's just like a... and that... is like a space, in the middle of a space. And you hit that, that Vajra hit that on your heart, and then you feel that everything was completely stopped.

[73:07]

All the common perception, everything is completely seized, and you... some kind of at the moment you lost your identity and you become speechless at that time. And then it's working progressively, working, [...] you know, by touching the... Then you are supposed to visualize the white bhaja. And then the bhaja kura is stabilized at a heart. Then the bhaja

[74:18]

which means a promise that now you are going to receive this Vajrayana teachings, you are not going to tell anybody else, right? That is very important not to tell any common people to anybody else. You have to keep the secret as possible. This is called the Jishishiva Tamjiji Sangjen Dhamma is the holy of the great secret of all the Tadakshatas is not never mentioned about that this teaching is to anybody else. Right? Because I am making you is the power

[75:22]

you are now is entering into the family of the Takas and the Guinness and the Tatakatas of love. So your precept, commitment is not to tell anything. Which means, that means that anybody who is not entering into Heavats or Mandala, that you are not supposed to talk about. If you are in a If you are not really, people who are suspicious or something is not disrespectful or personal, you never talk about it. That's the Tanjiki. This is called Samadhamma. These days, though, I mean, there are, you know... This is also called chijuk.

[76:32]

Chijuk is called outer... Outer behavior. Chijuk means outer... Oh, outer interest. Outer interest. It's called chijuk. Chijuk and nanjuk. The preliminary precepts. Then the inner Nangju is called Chiju and Nangju. It begins with Chiju and Nangju. Then Nangju begins with inner entering. And then what visualization involves? Can we talk about secrecy for a second? So we check all these vows on secrecy. But you know, I mean, there are You can open Tricycle Magazine, there are so many highest yoga and param that's advertised there. You're not supposed to reveal the mandala, but outside the Kala Chakra initiation you can get three-dimensional mandala, photos, whatever you like.

[77:43]

So what's the story? Sometimes, according to the... it is really not really good to do that. So Kung Ge Ning Bu is very uptight about these things. That's why he changed his entire religion. His father got so disgusted with the situation. Didn't you say once, Rinpoche, that it was less important, the objects? The objects weren't the important, or I don't know if you said it or I read it somewhere, that it was the objects that were less important. It was the actual teaching and what you've been taught. In other words, it's really, it was the voice part that had to be kept, the teaching that had to be kept secret. The objects themselves could not always necessarily be kept secret. Well, that's true, but the teachings of nowadays, we have these difficult types of drugs. Yeah, it's everywhere. The bandages came out, then the emails came out.

[78:47]

But it just came out and it's still black because so many people, first of all, nobody reads, except students. That's hard. Certainly people who don't have initiation. Some dumb students, while and then read it and maybe some understanding some of it some good things, some maybe more bad things you know, some of this thing it says that people who placed all diversity persuaded and corrected and that it took part of the century for them to be understood and wasn't it I mean, it took generations before people could ask.

[79:52]

Oh, yeah, sure. I mean, it's only going to be for us. You know, we try to learn that. You know, this is just a reflection. It's just such a real thing. It's hard. I mean, I have to have a really serious practice, right? Serious being samaya, some serious practices. You know, Israeli practice. There's a lot of practices there. dealing with the body, and the body-minded, and speech, and also prana yoga, all the activities, all of these really is, there's really instructions there, and then you have to follow them step-by-step, everything. That means, you know, you're committed, you know, you're not, it goes for those people, and they are much, you know, possible quicker. I'm wondering which is more difficult, old Tibetan society that actually was permeated by all these, this was the culture of the old Tibetan society.

[80:55]

They didn't have email or they didn't have mass publishing and email and initiations in Ohio and all that. No, no, that was the background, that was the cultural milieu in which this all operated in which that's a different, it's only a different type of thing than what we have nowadays with people who have no knowledge or initiation whatsoever being able to come across it. You told me that you were somewhere and you sat down and you saw that someone had painted some kind of hivaja on the side of a wall or something. Hadn't you seen that somewhere? I didn't know. Maybe you had said that, you know? You had said something that there was a painting of hivaja on the wall or something like that. You were saying, what the hell was going on here? Well, I have a great story. So a friend of mine was in India 20 years ago. And he finally, after many years, was requesting to receive hivaja initiation. Then he did retreat, then this. Then finally, okay, my... They said, okay, now your study here is complete. Go back. Go back home for a while. So, you know, finally received the secret teaching. Finally received it. Went to the airport.

[81:56]

He said, in the airport, there was a woman with a Varjavini Mandala t-shirt. T-shirt? You spent all this time trying to get the initiation. That's what he saw. He saw everything. Yeah. So what do you think? What do you advise? Right now for us it's very good. We read it, we read it, we discussed it. Well, specifically, I mean, sacred objects or things like that, or Elijah posters or all this stuff. Those things are, you know, you keep it inside of your house. And then you have, you know, Sangha groups or discussions you can discuss, but you cannot discuss this to the, you know, any other things, you know, you can accept something, should you receive anything, but in order to, if somebody asks you, what's the...

[83:04]

You know, you can, as a generalist, you can explain to Tim's part. But you can explain like we are doing it here. You can do that a little bit. That'll be hard for you, Kurt. A little bit. A little bit. A little bit, yeah. A little bit. Yeah. There's nothing, there's no secret mantra on my website. And then Nangju, Nangju is inner interest. Vajra Guru said, now you hold from my vajra, and then lead you into the mandala.

[84:14]

And that is it. And then you have to, the mandala has four sections. Then you're supposed to enter into this east door. Eastern door where you enter into, go into Merva-Zoom. imagine imagine that you have a hole and then you came to the eastern door then there is four types of things are happening in that time at that moment in the Nungjuk Nungjuk is entering mandala Four things they are having. First one is the benefit. Islam is talking about the benefit, number one.

[85:27]

So there are benefits. talking about the benefit and then then if you keep the secret you don't say you don't don't tell anybody who have never seen before mandala you never mentioned about That is called . Pain is benefit, and then it's false, negative things. If you tell somebody a secret, then it's bad.

[86:27]

That is the second one. Penda is called , which means the water, the commitment of water. Then you drink it. Then you drink it. And then there was a final letter to listening to the other guru's words. So then he says, I am now your hero.

[87:33]

And you, if I say do this, you must do it. Do not despise me. If you despise me. If you, when you die, you will die, you will go to hell. Now you're getting kind of heavier, heavier. Heavier, heavier. Progressively heavier Lama. Yeah, that's very. These are called the four thamlashapa. Four thamlashapa means to making contract or commitment. What is thamlashapa? Thamlashapa. So placing the promises. Placing the promises. Then the first, the actual initiation on the entering of the mandala, then he is called Yeshiva.

[88:49]

descending to bring the Wisdom Deity into you in vows with the Matala offerings and so forth. And then you see that you have to supposedly sit there instead and go out against any walls or anything. You are kind of very very tight. And then you have to visualize they are on the bottom of the feet. They wind them out a lot. And then that time, you know, people get really, get the, some people get tumble, their bodies, some speech, some mind, some people fainted and so on.

[89:57]

that are visualized, you have to visualize certain things, you know, part of the air, part of the lens, and then the water goes out, something comes out, a phase of light, and then this happens, all things happen, just something, physically and mentally, something is going to happen. You're supposed to expect it to happen something. It is good to have that, good to have that. And then the other fellow, the llamas, attendants, they will also blow the kinds of shells and the musics and everything, you know, incense burning, everything makes you, drops you. Then it begins with that hard course initiation. And at the beginning of the cross initiation you are supposed to visualize the Guru on top of your, on the crown of you.

[91:44]

And that enters into yourself, you know, these things. That is, then Lama gives you the Vajra, cross Vajra, you know, One like this, which means it's stabilized.

[92:12]

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