So, this evening we can continue the teaching of Tajabini. And according to the teachings of Vajrayogini, one can gain result of what is known as kacchata, or the result of Vajrayogini's Buddha realm, rebirth there, or actually direct realization of that Buddha realm through various sources or through various methods. One is more than actually through practicing the cakrasambhara teaching or cakrasambhara meditation path that one is able to gain rebirth or birth directly into this Buddha realm, so kacchata, or this result of Vajrayogini. Also, it is possible to gain this through the practice of Vajrayogini Path itself, of practicing, for example, this teaching of Vajrayogini, or of Vajrayogini by yourself, without limitations with Cakrasambhata. And also, it is said that one can gain this result of being born in the realm of Cacara if one is able to eat the flesh of someone who has been born as a human being seven times.

[01:05]

But actually, for someone to be born as a human being consecutively seven times is almost impossible, actually very, very rare. The person who is born as a human being seven times consecutively, if you would ever meet that kind of person, actually they would look very different. Their speech would be very pleasant and actually almost beyond worldly, not ordinary type of speech. And if they would walk in the moonlight, actually their shadow would make sense different shapes you just have one like one appearance one channel with the seven forms so if you ever meet someone like that of their flesh you can gain uh the water realm of patrugini from the others i won't meet anyone like that okay i'm very glad to meet um so In order to name this day anyway, there is the Vajrayogini teaching which has been taught here with the eleven yogas of Vajrayogini. And this teaching itself actually arises through the teaching of the great Mahasiddha, Naropa, who himself had a direct realization, vision of Vajrayogini, and this was taught.

[02:16]

And also these teachings of Vajrayogini are described or expressed in the 37th chapter of the Root Tantra of the Chakras and Mara Tantras. and also they are found within the Sakya tradition to what is known as the collection of the 13 Golden Dharmas and 13 Golden Teachings of Sāpya. And within all these 13 Golden Teachings, and also of the Chakras and Vajra Tantra, this specific teaching of Vajra Beating is considered a very profound and a very special method for gaining this result of this rebirth in the Katha-Buddha realm, and it's considered a very uncommon and very special path for gaining that result. Also, within this Vajrayogini teaching, another even more special and more profound method for gaining that result, the Buddha-realm of Acharya, or the Buddha-realm of Vajrayogini, is the practice which is given tonight, which is known as the Meditation Beyond Thought.

[03:18]

This actually is considered within this very special, very profound teaching of Vajrayogini, that this is, within that, this is given a the most profound aspect of profound teaching within this profound teaching. So this actually is known as the Meditation Beyond Thought. And actually we had one which was taught the other day as the Tenth Yoga, which was known as the Common Meditation Beyond Thought. And this one, which we've taught this evening, is known as the Uncommon, or the Extraordinary Meditation Beyond Thought, which itself is known as a method for gaining directly this result of the Buddha realm of Vajrayogini, or this realm of kathā. So in order to do this meditation of the Meditation Beyond Thought, this uncommon or extraordinary method of the Meditation Beyond Thought, that one does the entire Vamsasana, Vachukini, from the time of refuge up to doing the recitation, the mantra, through mental recitation and the vocal and mental recitation.

[04:23]

And then there's the supplementary or small process of vocation meditations, if you do all those. And then at that point, actually, that you do this meditation beyond thought. This is the place where it's found, where there's practice. If one wants to do it in a short way, one can just think that instantaneously one appears in the form of Ajahn Chah's Deity, and then one, the meditation galpa itself. Generally speaking, it's done along with the sadhana, the entire sadhana itself. So, Having done the sadhana up to the point where one has completed the vocal and dental recitations, or short process of proficient practices, then at that point one is in the form of a jugini, as in sadhana, complete with hand ornaments and hand objects and different ornaments. And then one visualizes that from the navel, right to the top of the head runs the central vein, which is very, it's of the nature of light itself, but the vein appears, but it's of the nature of light, very transparent and also very straight.

[05:30]

And then on either side of it, on the right side is the Rasana vein, on the left, the Lalana vein. Actually, the navel itself, these three are joined together into one vein, one part. And then from there, they split up. The central vein goes straight up, right to the top of the head. And the right Rasana vein and the left Lalana vein They're not going together, but running just alongside of the central vein. They go up right to the top of the head, and then they come and curve down so that each one ends at the respective nostril, to the right rostral vein, ends at the right nostril, left long vein, ends at the left nostril. And then you visualize that at the place where these three veins come together at the navel, the essence of one's own mind, the essence of the letter Bam, which is the essence of one's own mind, in the form of a small Vajravini about the size of your thumb, actually from the joint upwards, the top part of your thumb, who is adorned with all the ornaments and hand objects of Vajravini, not the curved knife and skull cup complete.

[06:33]

And you visualize very carefully her sitting there, just within these three veins of the navel, concentrated on her being there, And then, along with the exhalation, just as you normally breathe out, but also you visualize that one Vajravini, another one, issues out from the one at the navel. And as she issues out, or comes out of the one at the navel, she's slightly smaller, the one comes out slightly smaller than the one at the navel. And then it comes out through the right rasana vein, rises up through the rasana vein, the right vein, and then issues out through the right nostril. This actually comes out, she comes out in this form along with your exhalation, just normal exhalation. And then it comes out and just remains just outside the nose itself, this Vajrughini. So as a navel we have one Vajrughini and from her another one separates, comes out, rises up through the right nostril and through the right rasana vein, exits through the right nostril and just remains outside of your nose there. And then from this one, countless

[07:35]

innumerable other baju guineas issue from this one. And as the itchuel, they go, you think actually, they go up to all the different Buddha realms to make offerings to the Buddhas and Bodhisattvas. And also, they go to completely fill all the three realms of existence, the various realms of existence. And by their touch or their mere presence, all of the sentient beings of this world, as well as the inanimate world, all objects of this world, everything is completely transformed into Vajrayoginis. So there's... everything of this world itself is going to be transformed into small forms of body of genies. And then all these, all these body of genies who have been transformed, the people who are living in this world, the object of this world, all the bodhisattvas, everything of these forms of body of genies all now return and reabsorb into the body of genie who is outside of your nose, to remain just outside your nose there. Then with your inhalation, Now, this vajra genie now enters into the left nostril, rises up through the left nostril, and then goes down through the left lalana vein, and then again is reabsorbed into the vajra genie at the navel.

[08:47]

And then at that point, then he concentrates very strongly at the vajra genie at the navel. Then as that Vajrayogini comes back and is reabsorbed into the Vajrayogini in your navel, you concentrate very strongly on the Vajrayogini there and then perform the Vajra tension of breath, holding the Vajrayogini there within the navel. And this actually is known as purification of the veins, the three veins, so that you do this visualization of this part as many times as you can, like three, five, seven, twenty-one times, whatever you can, of the Vajrayogini. Rajagini, one issuing, separating from one available, rising up through the right thoracic veins, coming out just outside the nostril, the nose, from that issuing many Vajrayoginis to make offerings to Buddhas and Bodhisattvas and transform all the living beings and also kind of inanimate objects of the world into Vajrayoginis. All these re-emerge and as you turn to be reabsorbed with the Vajrayogini outside your nose, she enters into the left nostril again, rises up and then descends through the left lavanade and then is merged together with the Vajrayogini at your navel

[10:03]

And then you do the larger tension of breath. So visualize you're there. So this is known as the preliminary purification of the veins and the preliminary levitation for this. So you do this several times until it becomes very firm. When you concentrate on the Vajrayogini internevo, then you visualize the trunk of the Vajrayogini internevo like there is a Shuel. And due to this, all of your arms and legs, the branches of your body, in other words, are absorbed into the trunk or the main part of the body. And then the main part of the body itself becomes like a ball of light. So at this point, actually, you have like the main part of the body, sort of like a ball or a globe of red light, with the Vajrayogini at his navel, and the three veins going straight up through this globe of light. And the two veins, the right rasana and lalala vein, when they come down and they come into the central vein, they come up into the Vajrayogini's feet around these two veins, the ends of these two veins, as they come down, as they turn up into the central vein.

[11:13]

And then this Vajravini starts to rise up through the central vein. And as she rises up through the central vein, these two other veins and the central vein itself are absorbed upwards into her, into her body, this small Vajravini. So as she's rising up through the central vein, the veins themselves below are merging up into her. And also the globe of light, as she goes up, your body, which is in the form of this globe of red light, also is absorbed up into her. So as she rises up through the central vein, coming up like this, then all the body parts of the veins and also the globe of light, which is your own body, is absorbed upwards in the heart, so that it becomes smaller and smaller, or your body becomes less and less, until finally she arrives just at the level of the top of your head. At that point, the rest of the veins, the three veins, and then also the light completely, is completely absorbed just in the heart herself. So just now, it's only the small globe of light you're gaining, not the size of your stomach which is remaining. And then immediately she just goes straight up to the sky and becomes smaller and smaller and just goes higher and higher until finally she just disappears into the state of emptiness.

[12:20]

Or if you wish, you can think that she just goes to her own border realm, Kachara, a bunch of border realms. In either case, actually, your mind just falls into the state of emptiness at this point. or actually into its own natural state where you merge your mind and the view of ultimate reality, or the view of the non-differentiation of clarity and emptiness of mind, and just merge your mind and rest your mind in this state of non-duality at that point. And then, after some time, you visualize that what you're doing again reappears in the sky and comes down, and where your body previously was, as it reaches the place where your top of the head previously was, Again, you reappear in the form of Vajra Dini. You know, it actually comes down, and then your body again appears in the form of Vajra Dini, but here without hand objects or ornaments, just in like walk time, Vajra Dini also can reappear. Then after doing that, again, you repeat the meditation of light rays that show in the abdomen, Vajrayi repeating to your navel, filling your body, the limbs of the body, observing the light that enters into the trunk of the body.

[13:29]

The trunk of the body becomes like a globe of light, and this Vajrayini starts to rise up through the central vein, and when she does, the veins in the body start to merge up into her, and then again she gets to the top of the head and then goes straight up to the realm of consciousness. not with emptiness, the realm of kusala and then again you rest your mind in meditation or in the state of bhagavad-gita without being buried in emptiness and this actually you do many times again like three, five, seven, as many as you can so you rest your mind in its own natural state or the state of its own ultimate reality so doing this actually as many times as you can in this manner, then when you want to complete that meditation with Vajrayogini, again, we turn through the Pramaskaya, from the realm of the chalice, and then you yourself again, once again, appear in the form of the all-time Vajrayogini, means Vajrayogini without the hand, mouth, cheeks, and ornaments, and then you complete the rest of the long sadhana, where it says actually that you create this protection tent around you, and also you do the dedication of merits.

[14:40]

If one is able to practice this, what is known here as this meditation beyond thought, every day in a very diligent manner, without great understanding of the meditation, practicing it very carefully, it is said that just by this meditation alone, of the meditation beyond thought, that Vajrayogini will appear to you and take you by the by the hand or by the wrist and lead you directly to the buddha realm of katana or buddha realm or if that doesn't happen if it's just an ordinary woman but slightly different or slightly not quite normal ordinary woman slightly different will also appear to you actually and uh not in the form of adrivena but in the form of an ordinary woman and again hit you directly without you having to leave this human body that you have, that you directed to the Buddha Realm of Kachara, or Vajrayogini's Buddha Realm. And having arrived there, did one walk actually gain the state of what is known as the Vidyadhara of Vajrayogini's Buddha realm.

[15:49]

And this actually means that one will live for about a thousand years with that body, receive many teachings, be able to emanate bodies to go to many of the Buddha realms to receive teachings and different teachings from many Buddhists and Bodhisattvas. And in this way, one will be able to gain the various teachings and practices in order to gain the state of the ultimate Vajrayogini, or in other words, the ultimate enlightenment itself. Also, through this practice, one can use this as a substitute at the time of death. For power practice, it becomes almost as if it's a power practice itself. At the time of death, just by having practiced this meditation beyond thought, this way that you use this as a substitute at the moment of death itself, through meditating on this meditation beyond thought, But also at that point one can gain rebirth in the Bodhidharma of Kacchara. At the moment of death actually many viras and dakinis and yoginis will come, put you onto a very beautiful throne and would attempt a huge umbrella over you and shower some flowers down upon you.

[16:56]

And with them a huge rainbow attempt that they'll take you directly to the Bodhidharma of Kacchara, Bodhidharma of Kacchara. So actually this was practiced over many, many centuries by various lamas. And it is said actually in the Mahārāja that many, many of these lamas, a great many people, were able to gain this form of liberation for the Rāma-kacchāna just through this practice alone of this meditation of yātā. So it has been considered a very special and very holy teaching. And the blessings of this teaching have continued in a very pure and unbroken lineage up to today. That's because even in recent years, let alone in old times, the older times, that many practitioners have been able and have continued to gain realization and also result up to the realm, such as for Luviano Pagliarini, through this practice of the Meditation of the Outlaw. So it has been considered a very special and extraordinary holy teaching.

[17:58]

Within the Sakya, actually, there is, within the Sakya tradition, there's two subsets of Sakya. There's the main Sakya, the Sakpitsala, and then the subsets, the Morpa and Sarvas. Within the Morpa tradition, this specific teaching was given the name of the small poa, or the small might transfer, extracts, was just given a name like that. Within the Sakya itself, it was given the name of the... inner-vayudhini teaching. And then within the tsarpa tradition, it was given the name, which we use here actually, of the meditation beyond thought, or the extraordinary uncommon meditation beyond thought. And within these traditions, again and again, many people have gained a state of liberation, a state of very high realization through just this practice alone of the meditation beyond thought. So, for that reason, it's all given to One person at a time. After that reason, since people have continued to gain the realization through this event, then because it has such a great force and a great efficacy in its method, it's considered very holy and it's given in this manner.

[19:11]

So, actually, some people have said that this practice of the Meditation Beyond Thought is really like a substitute for the Poha practice, or that, as we had in the Poha practice last night, that there is a prayer which you recite, like asking for the blessings of the guru in order to gain the highest Poha practice, that actually this practice itself is not a substitute for Poha. It's not a Poha practice in itself, actually. We don't need to substitute or add on these additional prayers. uh with this because it's a separate and a special practice in and of itself and some people have thought well that um just to decide this if you perform power practice uh too much and uh very regularly that'll shorten your life so it's a thought whereas it'll create harm for you however this practice of this uh meditation beyond thought is not a power practice because it's not a power but you do the practice that it's the mind consciousness which goes up and the body remains So actually, because the separation of body and mind in that form, it's considered to be harmful to one's life force.

[20:27]

But here in this practice of the Meditation Beyond Thought, it's both the body and mind which go together. Actually, the body self disappears and the mind self disappears in both. the body is not left behind. In other words, that the mind going off actually is the mind and body keep on merging together into this state of consciousness and work together going through the realm of saccada. So from this point of view, it is not a power practice and there is no harm to doing it on a daily basis because one is not separating the body and mind in that same form. So it cannot contain the thought of being, of all practice, thought in the sense of serving one's life. Actually, this is considered such a special method that it's said that to gain that result of rebirthing Buddha realm of Kacchata, or matching direct realization of this realm of Kacchata with the realm of Vajra Dini, that there is no method is more profound or more deep or more special than this specific meditation itself, of the Meditation Beyond Thought, this uncommon Meditation Beyond Thought.

[21:32]

And there is nothing higher or any better method for gaining that result of the Buddha, Brahma, Vajrayogini, than this teaching itself of this very short method of the Meditation Beyond Thought. And then, I wanted to tell you, I said it just like I can remember, So actually this is a very special and very profound teaching of the Vajrayana and within the Vajrayana it's a very uncommon and extraordinary path, this path of Vajrayogini. So it's very necessary that one keep this teaching very secret. If one does not keep teaching secret to oneself or to discuss it just with those that one has received it with and spares the teaching to others or even tells others about one's practicing the Vajrayogini path or describes any part of it, then it creates a great heart for oneself in the sense that one will have many obstacles, one will not be able to gain attainments, and it'll create a...

[22:33]

lessening of effect for not only oneself, but for all others who are practicing this pen. So it's very necessary to keep this teaching very secret, keep it within your own heart, and not let it out to others. If one gains a very great realization, the ultimate realization through this path, that one has no doubt and there's absolute visible proof for anyone to see that one has gained such a realization, then you can talk about it to others. But until you gain, and people see you while you're being here or something like that, some real pure to gain the realizations completely, then you must keep it very secret and hold it within yourself. So, I don't know. Through the practice of adjivine, what is known here as the process of creation, process of creation, through the process of creation, the first part of the teaching which was given, Jivana is able to gain what is known as the temporary or the relative realm of kacchara, in other words, the relative sphere of Vajrayogini rebirth of the Buddha realm, from which one can go to other Buddha realms, give many teachings, and there regress on the stages of the path.

[23:48]

Actually, at that stage, one is known as the Viti-dhara. This actually arises through the practice of, primarily, the process of creation aspects of this teaching. Through the second part, the process of completion teaching, one is able to gain the excellent enlightenment. In other words, the Dhammakaya, the enlightenment of the Dhammakaya, the Buddha, and this primarily arises through the practice of the process of completion. And then when one is able to practice these two, join together the process of creation and also the process of completion both together completely, then one is able to gain the full and perfect result of both the relative and ultimate kathārā, the relative and ultimate enlightened spheres or aspects of Vajrayogini. So in other words, the temporary result of the Buddha realm of Vajragini, and then also within this, the ultimate aspect of full and perfect enlightenment, or what is known as the ultimate kacchara.

[24:48]

So in other words, full and perfect Buddha, the stage of 13th, the 13th level, the 13th stage of Vajradhara, or the stage of full and perfect enlightenment, of which there is no higher. So this is accomplished through the merging together, or the complete practicing of both, the process of creation and process of completion. So this actually is what has been taught. So through one's daily practice of the sadhana, starting from the refuge, going through the entire sadhana, creating oneself in the form of Vajravini, doing the recitations of the mantras, through vocal and mental recitations, it once completes all the process of completion practices. And then also through doing the supplementary and then also the other a process of completion practice where one opens the central vein, kind of opens the central vein of the brain and mind and into that, then one can accomplish the process of completion practices So that in this way, through the practice of sadhana, going through the process of creation and then dedication and merit, this entire sadhana, one is able to accomplish the entire path of practice of the Bhagavad-gita in teaching.

[25:56]

And one is able, if one practices incredibly diligently, with great diligence and properly, one is able to attain the various stages of the relative and then ultimate kacchapa, or relative rebirth in the Buddha realms and ultimate enlightenment itself. So, this is actually the teaching of Vajrayogini, of completing the eleven yogas and the process of creation and completion, fully taught, along with this very profound and very special meditation, the non-common meditation, the all-thought, So through all these methods, one is able to gain the various stages of reality and also ultimate kacchata, or relative and positive realizations of Ajurini's path. So it actually completes the entire teaching. So in order to end the teaching, we make a normal offering in gratitude to Rinpoche to be selling upon us this very profound and very special path by which we are able, after a very short time,

[26:58]

if you really put it into practice to gain these very stages of enlightenment. So, because we had to have such a very special and very precious teaching, that at the end of this, we make a mandala of them to really get them shaped on the decks that are of art. They're having to receive such a very special and unharmed teaching. And after that, we'll dedicate the marital writing from not only tonight's people, but also from the teaching writing throughout this period. So Blumche actually has computer things that are watching you teaching. And Blumche saying that this is a very profound, very special teaching. To put the entire teaching into practice is not simple. It's actually very difficult, especially for all of us who are some sort of people in this world of living beings who are involved in all the things of this world.

[28:09]

I'm very involved in all the things in this world, so we don't consider Dharma or Dharma activities very much. So because of that, it's very difficult, since we are still steeped in this world of existence, that it's difficult for us to accomplish this path in its entirety or to make our life 100% a Dharma practice. Therefore, since it is very difficult, you should... consider what you have received, consider the Dharma, and then according to your own abilities, according to your own capabilities and time and situation within this world, that you should put into practice this teaching, or whatever teaching you have, as much as possible, according to your own abilities. And it's very important because we do have this opportunity this time. We have received this human body. We do have this opportunity to understand and practice the Dharma. And since we have this opportunity now that we can Just by putting any part of this Dharma practice into the practice itself, the Dharma path into the practice, it's very fortunate for us, it's very fortunate for our life in this lifetime and also in future lives, so that whatever we can do according to our capacities, that we must consider very well and really deal with it as we can.

[29:27]

not only should we deal with it in this way, but actually we should place ourself under some kind of a rule, our own set of rules, sort of training upon ourself, that we can consider actually that this day of life, that actually there's 24 hours in one day, and if we work for 12 hours and sleep for 12 hours, that completes the day, but we can act a little bit from one of that part, and maybe... do one work for about 12 hours, you know, or 10 hours, then we can practice every day for two hours, or if not, for one hour, and that we can. What Rinju was saying, actually, what we should do then is really consider our day, look at it very carefully, and set aside a certain time every day, whatever we can do, one hour, two hours, or whatever you can do, and just sort of make that as part of your daily habit, make that part of your daily rules that just that you have to do something else during the day, and also, just as necessary, you have to do some dharma practice. So make this a rule for yourself, set this up as a necessary event of your daily life, and that through creating yourself this habit in this way, actually, that you always look forward and also look to involve the dharma in your daily life, as a part of your daily life,

[30:47]

and that in this way actually will be of great benefit to yourself and also to your path and that through this actually to accomplishing the path little by little that we will be able to gain the various stages of the path itself and then gain the stages of the results of the path. So it's very important to consider your situation and then to make this dharma path, mark of the life. So Rinpoche very earnestly requests all of us to do so, to consider the situation and what we have received from him, which is very special, very precious, and to make use of this human life that we have through the best method, which is actually to practice dharma, practice the path. I will do that. So let me... So in the practice of the sadhana of Vajrayogini, the practice of Vajrayogini itself, it's very important to do the practice of the sadhana on a daily basis, and also if you can, to do some of the process of completion practices.

[31:48]

And at the time of doing the meditation of Vajrayogini, like the long sadhana, of what you're meaning, that even if you're not able to visualize very clearly all the various aspects, such as, for example, starting the refuge, that if you're not even able to visualize very clearly the refuge, that even at that time, when you recite the refuge, that you have very great faith, through your own body, voice, and mind, that you really think that the refuge is really in the sky. He has very deep faith that this is the true refuge that really can help you. It's the true refuge that can shelter you. And with the very proper faith and the proper devotion of that mind, even if one's visualization is not clear, it will be of great benefit. And then, after that, to create the enlightenment thought that even if one cannot think fully of the the vastness of the enlightenment thought, still one thinks at that time that the reason I'm doing this practice is just for the sake of others, for the purpose of others, of all sentient beings.

[32:51]

And just to think of that, keep that in mind as one recites the creation of enlightenment thought. And then at the time of creating oneself in the deity, as the deity, even if one is not able to visualize very clearly all the aspects of the deity, still that you read through the sadhana, read through the part of creating yourself in the form of the deity, and even if you're not able to clearly visualize each part of the being, like what she's holding in her hands, what she has of ornaments and various parts in the body, still at that time I can just have a very strong experience a very strong feeling that really I am the Vedic, that you really create the pride that I am really Vajrayogini. I am the Vajrayogini who has attained the stage of 13th level Vajradhara, the stage of full and perfect enlightenment. And that this appearance of the Vedic is just the appearance of an enlightened being. So it's in other words actually the appearance of the clarity of mind and the nature of this Deity which appears, which is the clarity of mind, the nature of this emptiness itself.

[33:52]

And we merge the state together of, we're merging together of clarity and emptiness. Clarity in the thought that really I am the Deity and this thought of being the Deity also is by nature of non-reality or in other words it's of the state of emptiness. So that we have that feeling at that time that we merge meditation with the view of ultimate reality, and also with the thought of really I am the deity, and have a great big pride of that. Then at that time, to recite the mantra of the deity, and it's very important to recite the mantra, that when you recite the mantra, that you listen to the sound, or concentrate on the sound. is lying to the sound of the mantra and also that time just to think that though the sound is disappearing, also the nature of the sound is emptiness itself. So it's a combination of sound and emptiness merged together. And some people think actually that one can just meditate, you don't have to use second mantra. Some people think that you can just use second mantra, you don't have to meditate on it, the deity. Actually, the best method, of course, is to do both together, to merge these together, of meditating on oneself as a deity, and then recitation of mantra simultaneously along with this.

[35:02]

If one is able, then most definitely every day you should do the entire sadhana. If you get stuck, you can just recite the mantra, but really creating the thought that you are the deity, and then listen to the mantra along with the understanding that it is of the nature of emptiness, and then try to merge this of deity and meditation and the mantra reservation together. And this is very important. Then after that, if one is able to do some of the process of completion practices, it's very good, by accident, because these are one of the major aspects of the Vajrayana path. And then finally, to dedicate the merit arising from the practice of sadhana, if one dedicates the merit that one has gained through this for the sentient beings, so that in this way, actually, you're Engage yourself on a daily basis with the psalm and the practice of Vajrayogini in order to accomplish the realization of enlightenment itself. Actually, the essence of the entire teaching of Buddhism and the essence of the core of the Buddhist tenet is the enlightenment of itself.

[36:14]

It's the thought, really, that one is working for the sake of all sentient beings to gain the stage of full and perfect enlightenment, not for one's own self alone, but for the sake of others, of all sentient beings. And this is really the very essence, the very core, the real nature of the entire Buddhist tenet. And if one ever loses sight of this, this enlightenment thought, then one doesn't even have the Buddhist path as we know it. This is really what we can say makes us a true Buddhist. I'm here in the center of the Mahayana, Vajrayana Buddhist, that we have this enlightenment thought. It's very difficult actually for us to accomplish this path of the Enlightenment thought because it's very difficult to keep this in mind always that we're working for sentient beings, and especially when you get angry with someone or someone does something you ain't bad against you, that you forget all about this. So, even at that time, It's very important, again, that you remember the enlightenment taught, and even if you're not able to return kindness for a bad thing that has happened to you, that even then, you do not create ill will or bad intentions or bad thoughts against the people that are harming you, that even at time, still, you keep your mind in equilibrium, that you don't wish to harm them in return, even if you are being harmed by them.

[37:37]

Of course, the best The most excellent path is that when you are harmed by someone else, that you return that harm with kindness, with the good deed or benefit to the other. But since we are caught up in this world and it's hard to do that, the minimum you can do in order to maintain this essence of the Buddhist path is to have no thought whatsoever of ever wishing to harm anyone, even though they harm you. So it actually, in Tibetan, said that you do not create a black mind, a mind of blackness, which means actually that you do create a mind which wishes to really seek the downfall or the detriment of someone who does you harm. So if you keep this in mind, that even if someone does harm you, it does happen to you, that you try to do good in return, that you cannot even do that, that you have absolutely no wish whatsoever to harm the other person or the others, or even if something bad should happen to them, and actually if you maintain at least this, then really you're still within this Buddhist path, and this is really the essence of the path itself.

[38:40]

it's necessary then, Patrick, to keep in mind, along with your path, this idea of the enlightenment talk, or the benefit of all sentient beings, and that's why you are involved, and why you're engaging in this path. So, some people think, actually, that they've heard that the Vajrayana is going to commit that to enlightenment. and they think actually by receiving these teachings of teaching like this and practicing for a few days, for a few months, for even a few years, that they're going to gain enlightenment. Actually, it's a quick path, but not quite that quick, because they don't have the proper conditions to accomplish it. Actually, when we compare the Vajrayana with the Mahayana path, it is very quick, very swift. But in order to make this path very quick and swift, in order to gain that result, we have to have received the teachings properly, to maintain all the vows and pledges which go with them very properly, to have the proper view of ultimate reality, that we seal our meditation always with the view of ultimate reality at all times, that we always have to consider the Buddha to be the Buddha, not different from the Buddha, to be the Buddha in actuality.

[39:59]

So since it's really difficult, or almost impossible for all of us to keep our balance very properly, to seal our meditations with the thought of ultimate reality and to think of the guru in the form of the Buddha, to be the Buddha himself, our path isn't quite that fast, not a few weeks anyway. In comparison to others, though, it is considered a very fast path because through receiving teachings and really putting them into practice, we will be able to gain the result of enlightenment relatively speaking very quickly. to really gain the state of enlightenment within this lifetime, we really need these pure vows of holding and teaching properly, incredible diligence in our practice of meditation, incredible diligence in the various parts of the path, a very strict mind which understands ultimate reality, seals and meditation with ultimate reality.

[41:00]

So since we're not able to do this properly, it doesn't mean actually that this path is no good, because through our accomplishment of the path in accordance with our own capacities, we are able to accomplish the path and we will reach the stages of enlightenment. There's no doubt about that, because the path is still pure. However, one shouldn't think that if one practices the path and one doesn't get a result in a few weeks, one doesn't become like a venae next year or something, that this path is no good. It's a useless path and I should abandon it and Buddhism is no good. It's not like that actually. One must create up the faith and also work in accordance with the system as it is taught. You can understand actually that As we dissolve the path and develop our own mental potentialities, our own mental development, our own spiritual development, then we do gain various stages on the path and we go level by level. We can't get to the results immediately. It must go by stages.

[42:01]

And along that way it's very important not to be discouraged and think, just because you didn't become Buddha next week or next year, that this must be a bad path, there's a bad teacher, it's a bad teaching, it's all useless. And then you give up the path of Buddhism itself and think actually that you're on the wrong path. Actually, there's no greater sin in this world than to give up the path itself. There's nothing that can create harm for you, for your own spiritual development, than kind of jump around and find all kinds of paths when actually you have the teaching in its proper form and that you maintain your vows and also your practice in a proper way that you are on the path to enlightenment and you will be to that result through the practice. So, it's very important, actually, that you do not confuse your path, that you confuse your own mind, and also that you do not turn back from the path, that you understand, actually, how the teachings have been presented, and that you follow them in a very proper and orderly manner, and that through doing it in this way, that slowly, level by level, you will gain the stages of enlightenment.

[43:07]

If you're walking from one place to another over a very long distance, as you're walking to that place, it doesn't get further away, it gets nearer, but you don't get there immediately. So in the same way that when you practice the path of enlightenment, every time that you're engaged in the various practices of the path, you are getting closer and closer to that stage of enlightenment, that you don't go backwards when you're actually practicing the path, you're always going forward the wrong way. So you should understand, actually, that just as you can't cross the vast area in one leap, so in the same way you can't leap through enlightenment. Actually, it goes by stages. It goes step by step, foot by foot, as you go on the path that you do accomplish the path itself. You maintain confidence in yourself and you maintain confidence in the path, and you work progressively for that result. And in this way, there's no doubt that you will attain that stage. Now this one should think actually that

[44:15]

Sometimes people also think that by practicing the path, many obstacles come and they have great harm, many things happen and they'll get sick or something will happen. It's very important actually to understand that by practicing the path, nothing bad is going to happen to you. Some people think it's meditation, something bad will happen or they enter into the Dharma path, many obstacles will arise, they'll get sick or something or other will happen. Actually, this has nothing to do with your practice of the path. What it has to do with is your own karma. that due to your own accumulations of good and bad deeds in previous lives, that actually the ripening of those deeds are coming out to you at this time, to the ripening, so anything that happens to you at this time, any bad obstacle or sickness or anything that can arise, you should understand it doesn't have anything to do with the path itself, that the path lying in itself is helping you to gain the status of ultimate preservation and omission and freedom. and that what is arising now at this time, if you do have anything, is actually just your own karma ripening.

[45:21]

So you shouldn't think that if you start practicing meditation and something bad happens, that you blame it on the meditation. It doesn't have anything to do with the meditation. What you should think actually at that time is that due to my bad karma, that these things are ripening at this time, and that in the future, since these things are ripening now, since these bad results of my karma are ripening now, In the future, later in this life or in the next life, I'll never have to meet with these bad results. I won't have to be born in the hell, but I won't have to be born as an animal that I can keep progressing on in time. And you should be very happy, actually, that something bad happens to you now. It's a great blessing that you're getting rid of it at this time, and that from this time onwards you're going to keep progressing to higher and higher stages of happiness and liberation. So there's no reason to think actually that if you practice and something bad happens that you should abandon the path immediately and think this is a great obstacle and the Dharma is an obstacle. Is the meditation an obstacle? It's not an obstacle. Actually, it's the cause of future happenings, the cause of liberation itself.

[46:26]

So you should consider and think of this very carefully, and consider the teaching, consider that, and be well, have everything well thought out as you do the design of that. And this is very important. So you do not create, compute, and divide, and then create competence and understandings as you go along. Also, it's important that you practice this sadhana on a daily basis, and then also do the recitation, especially the mantra of Vajradini, since itself is said to be a very special mantra and a very special path by which many people have gained realization. But just a few mantras, twenty-one, a hundred, are not quite enough. You're going to have to recite quite a bit, and I constantly, very seriously, Rinpoche himself, not out of pride, but just to give an example, he himself has maintained this Vajrayogini practice as his main practice throughout the years of his spiritual career. Though he does practice on a daily basis the Vajra and many other meditation practices, for the last 23 years this has been his very special and main practice.

[47:35]

And during that time, he has recited this mantra of Vajrayogini 10 million times. And he says, actually, it's not enough to actually give us the practice, actually exalting himself. My own personal belief is that he has quite enough and he has come. But he's saying to us anyway, we have to work very diligently and really work hard get on to the path, so like a hundred, a thousand is not enough for us. That Rinpoche himself has recited this and he does this practice many times a day. He does this practice many times every day. and that in retreats and on all times that he actually cited this mantra actually more than 10 million times in order to accomplish the path of Vajrayogini, the path of enlightenment. So, he's just telling us actually to give us encouragement and enthusiasm that we can accomplish the path as he does, and work very diligently on that.

[48:44]

and we are able to, level by level and stage by stage, to gain the various levels of and nearly gain the results of life, you gain the results of life in itself. So, this is Rinpoche's advice and encouragement to all of us, the practice is very special and they found that. He is making pictures of us, you can, for all of us, unfortunately, to not turn away, so he will give out, Friday night will be, Chitpati initiation. Tonight, actually, we would like to just give out a few blessings, some cord of blessing, and also some nectar pills, which were made by Swami Satyajit. And these actually, they contain very holy substances that we can use. And also, for your nectar testing ritual every morning, that you can use these nectar pills instead of drinking beer. Okay. It will actually get handed out to us, each one of us, as we come up.

[49:46]

So, maybe before that happens, because utter confusion will arise after that, I'll make a couple of announcements. First of all, in the text itself, the book tonight, The Teaching of the Non-Common Meditation Beyond Thought, is down on page 77 and 78. So actually, everything that's included in this book now has been taught to you. So the book is yours. It's free to be used completely. However, there's a couple people that missed a day or two here and there. And really, by rights, there's parts that if you didn't receive that night, maybe you shouldn't see. So to make this very careful for everyone who has, by chance, missed a night or something, if you missed anything, please talk to Victoria, Victoria Scott, So that if anyone, if you missed anything, that we can get everyone together at one time and then they can give a reading of that part and this. So really, by pleasure and the rules and laws, you really can see everything and everyone's well to be helped properly. So please check with the crew about that, about a time in which they could make sure everyone has helped everything within text.

[50:54]

So in any case, these books are yours now to use and study and meditate upon. In the classical book, there's a short, middle, and long practice. And also at the end, there's a very short meditation, which is actually the long one in a short form. So it's all the uncommon practices, all the very special practices in a shorter form. You can use the long one or the short uncommon one, as you'll see in the back. Other than that, tomorrow night there's the soap offering and also the revelation of the Dalmatian reality. It's like a short blessing or initiation. According to the schedule, it's scheduled for 6 o'clock. However, it's now scheduled for 7.30. So don't come early. Come slowly. Initially it's 7.30. It's a short blessing. We have about an hour for that. And also, if you would have more food and more tzok, please bring cookies and fruits and other things with the ritual. Also, last time we announced that there is a short Mahavarajana Satna.

[52:02]

It is ready, so anyone who wishes to have one will have received the initiation of Mahavarajana. You can see it is ready. We have this short Satna. And also, if anyone would like a picture of Devadra, please see one. We have made some pictures of a small one of Devadra. Who is that? Paul. So he has pictures of me seeing him afterwards. And that's it. So, there's a word here. Is it any advantage for a person who is in the main body to practice Kevajra versus Vajral Vina? Or because of Vajral Vina is obviously a female person, the presentation, or what is your feeling about it?

[53:09]

It doesn't matter, male or female, it's up to you. It's up to you. It's up to you. It's up to you. That's great. May God bless you all. [...] No. Actually, according to your capacity, you can do any of these.

[54:38]

Here in the back of this book, actually, we have the uncommon practice of Vajrayogini in a very long sadhana, and also in a very short form. So, if you can only do a short form, it would be best, since you've received this teaching, to do it with the uncommon practices in the short form also. It's okay if you cannot do the long one. So, the short one, actually, is the last sadhana in the Sadhaka on page 35. It's a brief sadhana of the uncommon practice of Vajrayogini. on page 95. So actually the long one, which has all the extraordinary practices, is page 51. So that's the long segment with the uncommon practices. You cannot do that. That same segment in a short form with all the uncommon practices is on page 95. Meditation beyond thought was given as a sleep yoga earlier and I was wondering if tonight's teaching could also be used as a sleep yoga.

[55:42]

Actually, what you can do is, for example, if you do the long satnav, just a few days a week, then at the end of that, you do this long calm meditation beyond thought, and once your mind disappears from the state of emptiness, you just go to sleep. And then in the morning, when you wake up, she comes back down, and then when you reappear in the morning, she comes back. Or if you don't do the sadhana with that, yes, you do that, you sleep not in power, but based on your own thought, at the time of sleeping, and then again, in the morning, she comes back, and then you reappear in the morning. When you go to be up to the conference, not on the normal conference, That body is your own mind. Your body is merged into the nerve. You're not here at the meeting. You're not there. Excuse me? That's right. Your body is merged into your own mind, which is why you're meeting there. So you should actually think that everything just dissolves into the state of emptiness, you know, your own body and everything else gone at that point.

[57:11]

But it's going to melt in the nature of the person to be smaller and going up to... That's right. That's you. That's your body right there. That's right. It just disappears in the state of emptiness. You're not there. I received power teaching from Chan Duk Rinpoche and I missed yesterday. Would that teaching that I received from other Rinpoche enable me to see power in the book without special meeting with the Rinpoche? Yeah, no, actually, because each one is separate teaching for himself, so you have to read it with him. You have to tell me when you get back home.

[58:21]

In the common old practice, it says that first you're supposed to visualize Chakra Samvara out in front of you, and the guru gets smaller and comes to the top of your head. Then it says that it's at your heart, then you, Vajrayogini, are looking up at Pankruta. Last evening, someone asked the question, were Kerufka and Shaffer Savara one of the same, or you said they weren't? No, they aren't. Oh, they aren't. Actually, Shaffer Savara and the second one, they're from the same group. So it's Shaffer Savara's work that's in Japan. And you, what do you mean, as a Negro, it's not more to Shaffer Savara as your part? No, no. They're not going to happen there, right? No, no. One more question, too.

[59:24]

In the Pura practice, he said that if someone was dying and they were unconscious, then a guru could come and do the Pura practice for them. If that person actually died before the guru got there, then that Pura practice would be done, correct? Would it be done? For example, the best time is at the moment when the person dies, when the mind can be sent off right there. If not, actually, after three days, according to the teachings, actually, the mind stays in the body for three days. And if the person is a meditator, actually, that state, the person is in meditation, actually holding the view of being in beauty. So if you do the poem after dying and before three days, it's considered not very good. because you're disturbing the meditation of the practitioner. At the end of three days, if one does it, actually when the mind's going to leave at that time, then it's very good also.

[60:26]

So during the three days, actually, if the mind's really in meditation, the body shouldn't be disturbed whatsoever for three days. And then after three days, when the mind's going to leave the body, if you do Po at that time, it's very good. If the mind has already left the body, after that, If a very good Lama comes, actually, he can bring the mind back to the body and send it off again to the right place. But this also is OK. So there's different times you can do like that. Thank you. Thank you. Can you hold that with me, darling, to someone who's now reduced? A number of men have fallen again. Also to an animal, it's okay. It doesn't matter who it is, actually. Actually, there'll be some benefit arising, you know, but you should have practiced for yourself at some point, and there'll be benefit in helping others. What do you mean by not still being fortunate?

[61:30]

not moving it around just by even touching the body the mind will run off so it means you don't touch the body Unfortunately these days it doesn't happen like that. This is the idea. That even just by touching it you're shaking, disturbing the mind of the person who has died and will run off at that time, or the mind will run off, get disturbed and destroy the meditation or the state that the mind goes into at that point. If somebody does touch it, is there anything you can do to help them out? If they touch the body, then do Paul very quickly, then it's good. I mean, if it's possible at all, no matter who the person is, actually not to disturb the body for three days is the best benefit to that mind or the person who has died at that time, no matter what kind of person or what kind of situation it is. I was in that situation with my mother last year at Cedars, two years ago, and if you let them know and you're very firm about it and just tell them that, then they'll abide by that, regardless of what they say right off the bat.

[62:48]

But you have to let them know right away if you think the person's going to die. And they'll tell you, well, we have to because of infection and stuff. But if you're an assistant, then they will leave the body and sit like that. Just in case anybody bites you. Yes, sit here. Yeah. Don't be a fart in that. because you've set your mind to do that previously. So he doesn't think you'll be a great harm to yourself. And also he says, I mean, modern tradition these days is to destroy the body very quickly anyway, so it's almost ending up to be the same. But I think there's benefit. And also he says it's very good to donate like that. There's great benefit. So, since you remember all the announcements and everything else, now you can come up and MJ actually will give the best word and also some metaphors to all of you.

[63:48]

@Transcribed_UNK
@Text_v005
@Score_81.9