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| − | short then just the one time making this [[offering]] and in one time they are gone in.
| + | [[Buddhism]] in {{Wiki|Sweden}} |
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| + | Couple of weeks ago I found a page in Facebook called or group of [[people]] called [[Buddhism]] in {{Wiki|Sweden}} . I wrote couple of words myself an english on their page and immediately reacted on my words site Admin Peter Olin and told that everybody here on this page have to use only {{Wiki|Swedish}} because it's a {{Wiki|swedish}} [[buddhist]] site. He [[sound]] quite convincible. |
| − | ...that is [[symbolic]] of when one attains the [[enlightenment]] and one of the [[auspicious signs]] of [[Buddha's body]] is there is this {{Wiki|light}} [[connection]] between the fingers. There is the web, webs also are quite high and connected with {{Wiki|light}}. So that [[symbolizes]] that these fingers are more close to another. The [[Buddha's]]
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| − | [[auspicious]] sign of the hand is the web is rather high, but then it is not like a duck, you know with ornaments he wears, for example like a ring, then again it is quite deep. The [[offering]] [[deities]] they are in different colors, although the details are too difficult to [[visualize]] one should take these first two groups, the two types of [[water]]. The [[offering]] [[deities]] are [[white color]] and very beautiful, transcending completely the [[beauty]] of the [[human world]], all in [[celestial]] [[form]] with extreme agreeable [[form]]. So these [[offering goddesses]] endow the [[beauty]] transcending the [[human]] [[beauty]] and they are very beautiful [[form]] and not too heavy not to skinny, sort of slim with a slim waist and with the breasts all full, not sort of fluffy hanging down, but they are raised and full | + | I explained to Olin that I have been doing the [[Chinese Buddhist Encyclopedia]] for 18 hours every day for 8 years After which he started to explain to me that many links in [[Chinese Buddhist Encyclopedia]] what are linked to Wikipedia are suspicious and may change over time, and what,ll happened with these articles in my {{Wiki|encyclopedia}} when there,ll be changes in Wikipedia , He seemed quite excited and determined in their [[own]] deliberations and positions. |
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| − | and also straight and broad shoulder and also very beautiful hips and then the beautiful face and all these qualities, youthful, not old [[form]], but youthful [[form]] about 16 years. Half of their [[hair]] is made into a very beautiful [[knot]] on their head and the other half falling down gracefully falling down on the back loose. All crowned with [[precious]] full {{Wiki|crown}}, as well as they are adorned with various other [[precious]] ornaments, the earrings, necklace, and so on, clad in very beautifully fine silken garments, upper and lower garments. The {{Wiki|nose}} is not crooked or too big or too small, but it is right size and very fine and the lips are also very fresh and [[red]] like the cherry. The [[eyes]] are like the petal of the Upala [[flower]], with that sort of shape and all the white
| + | Then I posted couple of [[thangkas]] made by me and lot of critics or by other words a large avalanche of [[criticism]] arrived at my address. compared to my [[attitude]] towards the {{Wiki|Encyclopedia}} and other [[activities]] in {{Wiki|Asia}}, {{Wiki|Sweden}} had an extremely negative and rusty cold [[attitude]]. |
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| − | and dark parts are all very {{Wiki|distinct}} and very clear. So one should try, in short one should [[visualize]] as beautiful as one can and the details would be too much to explain, altogether there are 64 beautiful qualities on their [[body]]. One can offer these different [[objects]] separate individually first sending the group for the [[water]] [[OM]] SARVAGATA DATA ARGHAM then (this was too fast for me to understand) then they come back and then the next like that, individually all, one can send all of them together, so when we recite the [[mantra]] together [[OM]] SARVAGATA DATA then ARGHAM, PADYUM, PUSHPE, DHUPE, ALOKE, GANDHE, NAIVIDYA, SHABDA then all these [[offering goddesses]] go out together and make all the [[offerings]] and at the end they come back together. This {{Wiki|rule}} of process
| + | With this, I felt like the admin's ironic [[logic]] killed me wanting to participate in this site on Facebook and of course since the admin of the page was quite specific in his [[attitude]], I asked him what have you done for [[Buddhism]] yourself? He didn't answer. At the end I just left the {{Wiki|swedish}} [[group of buddhists]].. |
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| − | is to be applied each time whenever these [[offerings]] come. So through setting the material [[offerings]] as best as one can, as clean as one can, through this we [[accumulate]] [[merit]]. Then at the same time we create more [[offerings]] from one’s [[mind]] and offer them. From that also we [[accumulate]] very much [[merit]]. Then doing the beautiful gesture or the [[mudra]] of the hands, that is also another type of [[offering]] and also helps us to [[accumulate]] [[merit]]. We apply our [[understanding]], our [[realization]] of the [[shunyata]] on all the [[objects]] in this [[offering]] process, as [[Rinpoche]] explained this morning, then that is also called 11 [[offering]] of the practice 11 that also is very beneficial. Whenever we offer something our [[mind]] should be free from [[avarice]], sort of [[miserliness]], [[attached]]
| + | I spend there on site just 2 days. And then left because [[people]] started to scream about my work with [[Chinese Buddhist Encyclopedia]]. My secretary who has been a member of this group started to defend me and almost all [[people]] on the page started to talk that I serve the interests of the [[Chinese government]] and they pay me for that. |
| − | to these [[offerings]], that is one [[obstacle]]. Secondly we should not have any {{Wiki|hope}} for reward. May I offer these then I wish something for return. That must be, those two are [[obstacles]] of [[offering]]. Also when you offer material [[offerings]] we should do it with a [[mind]] free of [[avarice]] and free of [[doubt]]. One should not {{Wiki|hope}} for any ordinary fruit from such an [[offering]], like to get a better [[rebirth]] in the [[samsara]] and to become rich or to become wealthy in the {{Wiki|future}} and so on. 21
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| − | These are all [[obstacles]]. So if our [[mind]] is free from all these kind of [[hindrances]] and if we make the [[offering]] in the proper way, then the [[offering]] is a
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| − | very great way to [[accumulate]] a great amount of [[merit]]. So the [[mudra]] for [[argham]] is like this, that means you are presenting this [[water]], bringing that [[water]] and for padyam then you on this hand then you open the right hand. That means you are pouring the [[water]] over the feet of the [[deity]], with the [[flower]]. Then for the [[flower]], gesture for the [[flower]] is [[pushpe]] like this, that means you are throwing [[flower]]. Then comes dupe. Dupe is {{Wiki|fragrance}} [[incense]]. Actually the {{Wiki|smell}} is [[offered]] two times here as a [[perfume]] and the difference is the first {{Wiki|smell}} comes from burning and the second is just to put on the [[body]], so it must be [[offered]] separately. So dupe is kind of {{Wiki|smell}} which comes through burning. So the gesture of dupe is like this. That means that you are throwing the
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| − | powder, the [[incense]] powder into the [[incense]] pot which is made from very beautiful [[jewels]] and so on, where there is a [[fire]]. In that you are pouring so the gesture is like this. These [[offering goddesses]] here, they all have four arms. The two hands are holding the pot where they must burn it and the two other hands are putting the [[incense]] in it. The gesture for the [[lamp]] or the {{Wiki|light}} is like this. So these two thumbs [[symbolize]] {{Wiki|sun}} and [[moon]] [[symbolize]] [[precious]] [[jewels]], radiant [[jewels]] and {{Wiki|light}} flames and so on. So gesture is made like this. Again that is to for [[perfume]], that is to rub the [[perfume]] on the {{Wiki|chest}} of the [[deity]]. In the two lower hands are holding the actual container and the two upper hands take [[perfume]] from there and then rubbing it, that is why the
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| − | gesture is like this. For [[food]], nividae, the gesture is like this. Like for example if somebody gives something and we take it like this, but the two index fingers are slightly bent, so it is like this. So that is [[offering]] various {{Wiki|tastes}} from the [[skull]], from upholding in the [[skull]] this amritas and giving it to the [[deity]]. [[Shapta]] gesture is like this. Actually [[shapta]] consists of various musical instruments that string instruments and also [[drums]] and also the trumpets and flutes and so on, now all different kinds of instruments. So to as a sign a [[symbol]] was like playing, beating the [[drums]] or playing the [[cymbals]] or like that, gesture is made in this way. After these [[eight offerings]] then follows the [[offering]] of the [[five sense objects]]. So the first for [[form]] and a
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| − | very beautiful [[mirror]] is [[offered]], a [[mirror]] which is double sided and in that [[mirror]] appears the whole [[universe]], the whole [[world]] appearing in that [[mirror]] and such [[mirror]] is shown to the [[deity]] which is framed in a very beautiful [[precious]] golden and jeweled decorations with a handle. So that is [[offered]]. So the gesture is like this. So that is the [[mirror]] and that is holding from the handles. That is [[form]]. Sort of RUPA. The [[mantra]] is RUPA. After that, once again SHAPTA like for the [[music]], the gesture is saying, the [[mantra]] is saying that is for [[sound]]. Then comes {{Wiki|smell}} and that is GANDE the same as [[perfume]], like the rubbing gesture. For {{Wiki|taste}} again the same gesture is made like the one for the [[food]], except the [[mantra]] is different. The [[mantra]] instead of NIVIDAE it is
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| − | RASSA. Then for {{Wiki|tactile}} [[sensation]] a very beautiful garment is put on the [[deity]], a shawl is put on the [[deity]] and the gesture is like this, that means you place on the [[deity]], PARSHA. Those are the [[outer offerings]] and then there is the [[inner offering]]. Inner [[offerings]] are complete in the [[offering goddesses]] themselves. For example, a [[beautiful appearance]] of the [[form]] is the [[offering]] of the [[form]]. They are singing a very melodious [[chant]], melodious singing is an [[offering]] of the [[sound]]. The natural {{Wiki|fragrance}}, the {{Wiki|smell}} coming from the [[body]] of these [[offering]] [[deities]] and from the {{Wiki|smell}}, the {{Wiki|fragrance}} of the Upala [[flower]] for example, coming from the {{Wiki|mouth}} of the [[deity]], [[offering]] [[deity]], that is the [[offering]] of the {{Wiki|smell}}, [[inner offering]] of the {{Wiki|smell}}. Also when the [[deity]]
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| − | engages in the [[art]] of [[loving]], [[art]] of [[love]] with these [[offering]] [[deities]] and in the [[art]] of kissing and so on, then it gives the very great, very [[pleasant]] and very [[blissful]] {{Wiki|taste}}, very [[blissful]] [[sensation]] of the {{Wiki|taste}}. So that is the [[offering]] of the {{Wiki|taste}}, [[inner offering]] of the {{Wiki|taste}}. Then the {{Wiki|touch}} of their [[body]], just a {{Wiki|touch}} is already so [[blissful]] that one can attain the [[highest bliss]] even just by a {{Wiki|touch}}. So these [[offering]] [[deities]] have such qualities which is the [[inner offering]] of the {{Wiki|tactile}} [[sensation]]. So those are the [[inner offerings]] which are all complete on the [[body]] of the [[offering]] [[deities]]. When one makes these [[mudras]] ones arms should not be raised too high, too much, so one will end up doing like this. One should keep the two hands at the level of your {{Wiki|chest}}. So
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| − | this would be enough for an explanation concerning the [[offering]]. In the actual text in the [[sadhana]] there is only [[outer offerings]] mentioned, [[inner offerings]], secret [[offerings]], and other levels of [[offering]] are not mentioned there, but it is contained in there. After that comes the praise and [[prostrations]]. [[Praise]] and [[prostrations]] go together. One prostrates to these [[deities]], to the [[guru]], by praising the qualities. So they go together. So the praise is rather long in this [[sadhana]] and it would be too long to explain all the meaning. [[Je Rinpoche]] will just recite it and maybe some points he will mention.
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| − | PRAISE
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| − | So in the [[prostration]] and the praise then one is praising all the qualities, secret qualities of the [[guru]] which means all the [[aggregates]] and the [[sense organs]] and so on. All the parts of the [[gurus]] are of the [[Dhyana]] [[Buddhas]] and their [[consorts]] and their guardians and so on, 32 [[deities]] of the [[Guhyasamaja]]. After this follows the {{Wiki|confession}}. So we confess, very deeply and sincerely, as like if we have taken, as {{Wiki|sincere}} as if we have taken some {{Wiki|poisonous}} [[food]], like that with great [[regret]] and repentance to confess all the [[unwholesome actions]] we have [[accumulated]] in our [[bodies]], {{Wiki|speech}} and [[mind]], in front of the [[guru]].
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| − | This line begins with the Kunshe, the One, so this refers to one’s [[self]]. Kunshe torme, torme means "[[beginningless]]" so that shows the time of [[accumulation]] of this [[karma]], one hasn't started committing these just yesterday or day before, but we have been doing those nonsense a very long time' from [[beginningless]] time. Then simensual and so on, so that shows the place of the [[samsara]]. Since [[beginningless]] time we have [[accumulated]] all this [[karma]] where? In this place, the place of the [[samsara]], in going through the [[six realms]] of the [[samsara]]. So why we have [[accumulated]] or for what [[reason]] we have [[accumulated]]. As it says CHOU DUN KU DU that means out of distorted conceptions such as [[ignorance]], [[attachment]] and the [[hatred]], etc. all the various types of [[mental]] [[distortions]]. Out
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| − | of these, by the force of these [[delusions]] I have done them. KUN dorke nyopa nyopa means "contaminated", so completely contaminated by those [[distortions]], by the [[distortions]]. These [[distortions]] have distorted or disturbed completely ones [[mental state]], contaminated one’s [[mind]], and [[actions]] of [[body, speech and mind]]. Tuje [[chen]] that in front of the, under the [[attention]] of the great [[Great Compassionate One]], so referring to the [[guru]], the [[deity]]. "In front of your [[attention]], under your [[attention]] I will confess them, I [[repent]] of them." Then CHOGA SHEN DE SHABA JE that means in which way one would confess. Then CHOGA SHEN is as it is commented or as it should be done according to the {{Wiki|rules}}, according to the way. So according to the proper right or proper way means the proper way
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| − | of confessing or purifying the [[karma]] is by using the 4 [[antidotes]], by using the forces of [[antidotes]] and so therefore, one is saying I will confess them all through the 4 opponent forces. So these 4 opponent forces must be complete in our [[mind]] in order to {{Wiki|purify}} something. If the 4 forces are not complete, the [[karma]] cannot be [[purified]]. So first, the first opponent force is called [[Teng]] dop that means the power of the force of basis. The [[basis of purification]], on what basis is one [[purified]] the [[karma]] is on the basis of [[taking refuge]] and the generation of 22
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| − | [[Bodhichitta]]. So this is called the force of, sometimes the force of [[dependence]] also the force of the basis, or the force of the support. For example if we slip on the ground, if we fall on the ground, the ground is the basis and the only way to get up is again with the same support, with the same basis of the
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| − | ground by, with the support of the ground one must get up. There is no way otherwise. So in the same way when we [[accumulate]] [[unwholesome actions]] the one type or category of [[unwholesome actions]] we have [[accumulated]] them, we have committed them on the basis or on the ground of the [[Triple Gem]], something in [[connection]] with the [[Triple Gem]], in [[connection]] with the [[guru]], the [[Buddha]], the [[Dharma]] or [[Sangha]] something like that in [[relation]] with the [[Triple Gem]] we have [[accumulated]] a lot of negative [[karmas]]. Most other [[unwholesome actions]] we have committed, they are in [[relation]] with the [[sentient beings]] the heaviest, for
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| − | example, is like {{Wiki|killing}}. When you kill someone it is done in [[relation]] with the [[sentient being]], {{Wiki|killing}} a [[sentient being]]. And the same way with [[stealing]], it is also related directly with the [[sentient beings]]; [[stealing]] something of somebody. Also commit [[adultery]] or something, that is also done in [[relation]] with the [[sentient beings]], as an [[object]]. Also if one tells a lie, we do it either in [[connection]] with the [[Triple Gem]] or in [[connection]] with the [[sentient being]], to cheat, to try to cheat either one of them, the [[sentient beings]] or [[gurus]]. Also the gossiping or creating disharmony that also must be done between the
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| − | [[sentient beings]]. Also it is use of [[foolish]] {{Wiki|speech}}, nonsense {{Wiki|speech}}, with which we spend very much time, which wastes one’s [[own]] time and the time of other [[beings]]. It is also done in [[relation]] with the [[sentient beings]]. Covetousness, the great [[greed]] that we have towards the possessions of others. That is also something to do with the other [[sentient beings]]. Then the [[ill will]] or the harmful [[thought]], negative [[thought]], such as to harm someone, to kill, to beat, to scold or anything like that, that is also we [[accumulate]] either in [[connection]] with the [[Triple Gem]] or in [[connection]] with the [[sentient beings]]. Then [[wrong view]], perverted view such as one completely rejecting the [[existence]] of the [[law of cause and effect]], [[existence]] of the [[Four Noble Truths]], [[existence]] of [[Liberation]], anything like this, this kind of [[wrong view]], then we can commit them in [[relation]] with the [[Triple Gem]] or [[sentient beings]]. If one rejects completely the [[Four Noble Truths]] or [[Law of Cause and Effect]], it is a direct, like a {{Wiki|disrespect}} or it is a [[wrong view]] about the [[Dharma]], so it is a {{Wiki|disrespect}}, it is an [[unwholesome]] [[action]] [[accumulated]] in [[relation]] to the [[Dharma]]. So those [[unwholesome karma]] [[accumulated]] with the [[Triple Gem]] should be
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| − | [[purified]] by [[taking refuge]] in the [[Triple Gem]]. Those [[accumulated]] in [[relation]] to the [[sentient beings]] can be [[purified]] by generating [[Bodhichitta]] towards the [[sentient beings]]. So this is something necessary now and any time in the [[practice of Dharma]]. So [[taking refuge]] and generating [[Bodhichitta]] is the first force, the force of the support. Then comes the next which is called the force of repentance. So that is one of the main forces in [[purification]]. One should have a very deep {{Wiki|sincere}} repentance. If one has a real {{Wiki|sincere}} and deep repentance towards what one has done in the {{Wiki|past}}, then that [[karmic imprint]] can be
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| − | [[purified]]. If the force of the repentance is very strong, then the next force can automatically come. That is the force of [[determination]] not to indulge in the same thing again, because if someone has a very {{Wiki|sincere}} repentance, like if somebody has taken some {{Wiki|poisonous}} [[food]] and [[suffers]] very much, then he surely will have a very strong repentance for the mistake he has done. At the same time he is fully determined, has decided never to again to eat that [[food]]. So therefore, this repentance is very necessary. Then the force of [[determination]], that is not to commit again in the same mistake. Then the force of
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| − | application of the remedy. So that is then whatever to apply the direct antidote, the practice of {{Wiki|recitation}} and so on, in order to clean away, {{Wiki|purify}} the [[obstacle]]. So if someone has a very {{Wiki|sincere}} repentance toward the [[karma]], then any [[practice of Dharma]], if it is [[prostrating]] or [[offering]] [[mandala]] or reciting [[mantras]] or [[meditating]] on developing [[Bodhichitta]] or [[meditating]] on [[Shunyata]], whatever ones practice, everything then becomes a very effective [[cause]] of [[purification]] of the [[karma]]. So that is the meaning of "I will confess or {{Wiki|purify}} them according to the way". "To the way" means the 4 opponent forces. So in
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| − | the next verse we are generating a very {{Wiki|sincere}} rejoice towards all the [[virtuous]] qualities of the Fully [[Enlightened Ones]] of the [[Bodhisattvas]] and other [[Aryas]]. "Other [[Aryas]]" means [[arhats]], sharvakayas, and prateyakas as well as even ordinary [[sentient beings]], all the [[virtuous]] qualities of all [[beings]], sincerely rejoiced without [[jealousy]].
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| − | At the end CHENZU ZHINGZEN WA, that means "I will dedicate them all for the [[attainment]] of [[enlightenment]]". That means that we dedicate all the [[merit]] that we [[accumulate]] through other practice, all for the one goal, that is to [[attain enlightenment]] for the [[benefit]] of [[sentient beings]]. That is the [[dedication]]. So that completes the 7 limb [[puja]]. So then follows EGALA TAMI LATA... (I couldn't make out the rest of this-too fast)
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| − | So then this next verse in the four lines contains the actual [[refuge]], [[refuge]] to the [[Buddha]]. So during the {{Wiki|recitation}} of those three verses, then one is [[taking refuge]] in the [[Buddha]], the [[Dharma]] and [[Sangha]], it is the same by praising the qualities of those [[Triple Gem]]. In [[the fourth]] line, one generates the [[Bodhichitta]] and in each line it explains the qualities of [[Bodhichitta]], how [[Bodhichitta]] is developed through the [[great compassion]] and [[love]] and taking the
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| − | {{Wiki|responsibility}} of the {{Wiki|welfare}} of [[sentient beings]] upon one’s [[self]] and so on. Such a [[Bodhichitta]] which is complete, which is fully developed and we are generating that for the [[enlightenment]]. So in the next verse, then we are taking a [[vow]] to sincerely engage in the practice of the [[Dharma]] to fulfill the goal. So as it says the giving, etc. and also the ten white [[virtues]] and so on. So that means giving etc. means all the [[paramitas]] as well as the full collection and the [[ten virtues]] and so on, all these conducts of the [[Bodhisattva]] in order to fulfill the goal for all [[sentient beings]] I will accomplish
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| − | them. I will accomplish all these practices, all these conducts of the [[Bodhisattva]]. So this is like taking [[vow]]. After that was SANGI CHANGACHUNBAK CHUN from there, begins the taking the [[tantric]] [[vow]]. So here one is not taking a new [[tantric]] [[vow]], but we are generating this, we are remembering these [[vows]] once again here. This is also a kind of [[offering]]. It's considered as [[offering]], the [[offering]] of the practice. We are making the [[offering]] of the practice to the [[guru]]. This taking [[vow]] and taking all these [[samayas]], then this is a way to please the [[guru]]. It is a proper [[attitude]] to please the [[guru]], so therefore, this
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| − | is also included in the [[offering]], the [[offering]] of the practice. After this [[tantric]] [[vow]], then we say SO CHEN AVENUS CHEBARU, that means "the field of the [[merit]] departed to their natural abode". So this completes the [[guru yoga]]. So the invited guests or the [[guru]] [[mandala]] is departed to the natural abode. There are [[three ways]] of departure of the [[field of merit]]. One way is the [[field of merit]] absorbing into one’s [[self]]. Another way is leaving it just the way it was and later when we make the whole {{Wiki|environment}} [[empty]], just before creating the [[mandala]], then that [[moment]] this [[field of merit]] also becomes [[empty]]. The third
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| − | way is to let it depart with the natural abode. So the first method is generally applied to the Chakrasambharva practice and the second method is applied to the [[Yamantaka]] and the third one is applied to this practice, that is the [[field of merit]] at this 23
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| − | [[moment]] departs to the natural abode, so it goes away. So here we need to know very precisely, a precise [[knowledge]] of our [[birth]], [[death]] and [[bardo]]. It is very helpful, very important in this practice. So generally in the [[samsara]], we always go through these three {{Wiki|processes}}, these three stages. It is like the hands of the clock, it goes over the numbers, it goes around and around, there is no end. So like that we go through these stages of [[birth]], [[death]] and [[bardo]]
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| − | endlessly. So in the [[samsara]], whatever [[karma]] we create [[unwholesome]] or [[wholesome karma]], it always gives fruit within the [[samsara]], unless one has a [[pure]] [[renunciation]], one directs ones [[thoughts]] and [[actions]] toward [[liberation]]. Then all the [[samsaric]] [[actions]], [[virtues]] and [[non-virtues]], they all end of giving of fruit within the [[samsara]]. So these [[karmas]] which are the direct [[cause of rebirth]] in the [[samsara]] itself is not {{Wiki|independent}}. So there is no power; [[karma]] has [[no self]] power, not {{Wiki|independent}} power. It is naturally rises, it is created because of the [[mental]] [[distortions]], because of the [[delusions]]. Since the [[delusions]] are there, the [[karma]] has no power to not to be created. It is automatically created by the [[cause]]. So the origin of the whole process is the [[ignorance]], the inborn, this [[ignorance]] which [[grasps]] very strongly to the {{Wiki|independent}}, in the [[inherently existing]] [[self]] or [[ego]]. So that is the [[root]] of all the trouble, the
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| − | process and on the basis, when we have this [[grasping]] to the [[self]], to [[inherent]] [[existing]] [[self]], then it naturally one develops this very strong [[mental]] [[delusion]] or this [[attitude]] of cherishing the [[self]] so much or holding it something very [[precious]], defending it and helping, try to defend it and help it by all means. So this [[self-cherishing]] [[attitude]], naturally comes and when we have that, and we have it very strong, then other [[distortions]] has to come, such as [[attachment]] to one’s [[self]], [[attachment]] to one’s [[own]] side and [[hatred]], it is all based on this [[self-cherishing]] [[attitude]], to help one’s [[self]] and to defend one’s [[self]] from the harms, from the [[danger]], so we reduce the [[hatred]] against other [[sentient beings]], then other [[mental]] [[distortions]]. When such all these kind of [[distortions]] in the [[mind]] have taken place and have arisen, then [[karma]] has no power to stop, so they are naturally produced. So therefore, the [[root]] of all
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| − | the [[samsara]] or [[rebirth]] cycle is [[ignorance]] which is the [[grasping]] for the [[self]]. So in the [[Paramitayana]], in order to completely uproot this [[ignorance]] then one puts all ones [[effort]] in the [[realization]] of the [[shunyata]], on the [[meditation]] of [[shunyata]] which holds completely the opposite view of the [[ignorance]]. [[Ignorance]], because [[ignorance]] [[grasps]] for the self-existence, for the {{Wiki|independent}} or [[inherent existence]] of our [[self]], then the [[wisdom]] which realizes [[shunyata]] tries to realize just the opposite, the [[non-existence]] of that, such as [[self]]. In the [[skillful]] [[methods]] of [[tantra]], instead of practicing something which opposes completely to the [[ignorance]] and the [[root]] of the [[suffering]], instead one practices something, one practices a process of [[meditation]] which corresponds to the process of [[rebirth]], to the process of the [[rebirth]] in the [[samsara]], the [[birth]], the [[death]] and the [[bardo]]; something which is not completely opposing but
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| − | which corresponds to it. So in the practice of [[tantra]], then in the practice of [[Annutara tantra]] then one should [[meditate]] on the process of, similar process-of [[death]], [[bardo]] and [[rebirth]], [[transforming]] them, by [[transforming]] them into the generation of [[Dharmakaya]], [[Sambogakaya]] and [[Nirmanakaya]]. They are called the "Three Transformations", [[transforming]] [[death]] into [[Dharmakaya]] [[state]], and [[bardo]] into [[Sambogakaya]], and [[rebirth]] into [[Nirmanakaya]]. So in order to [[transform]] these things, first we must know properly, [[recognize]] properly the [[death]] and [[bardo]] and so on. So now we should, [[Je Rinpoche]] will now explain this first about the [[death]], on the basis of a [[person]], a [[human being]], with the [[5 elements]]. So for a [[practitioner of tantra]] then one must have a [[body]] with what is called "the [[body]] with the [[5 elements]]". That is the [[body]] like ours, who is born from a mother and not something which has miraculously taken place or something like
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| − | that, but born from a mother, which consists of [[4 elements]] plus the [[nadis]] and the contents of the [[nadis]], so there are [[5 elements]]. So when such a being, such a [[human being]], when he reached the end of his [[life]] and is going to [[die]], then first all these [[elements]] of the [[earth]], [[water]], [[fire]], [[air]] and [[wind]] and the [[consciousness]] gradually will dissolve. When like now, when the [[4 elements]] are in [[balance]] and when they are in a harmonious [[state]], then we remain healthy, we are in a healthy [[state]]. When something goes wrong in them, then when they become unbalanced and [[disharmonious]], then we [[suffer]] from [[sickness]] of different kinds. During the process of dissolution it starts from the [[earth]], [[water]], [[fire]], [[wind]] and [[consciousness]]. Also the [[five aggregates]] that [[form]] the [[feelings]], the [[Wikipedia:Volition (psychology)|volition]], [[perception]], and [[Wikipedia:Volition (psychology)|volition]] and [[consciousness]]. Actually there is a very detailed explanation about all these [[aggregates]] and also how, all the
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| − | qualities of the [[body]] how they dissolve, but that would be too much, too complicated, too much confusing. So the [[essence]] is that the first thing which disintegrates is the power of the [[earth element]]. This stage is called "The [[earth]] dissolves into the [[water]]". But actually, the [[earth]] doesn't dissolve into the [[water]], there is no such thing, but it is called that way because the [[water]] follows next and the [[earth]] is in fact losing its power, its power to support. So at that [[moment]] there is an external sign and an inner sign. The external sign can be observed from outside, so that is the dying [[person]] then has no more, cannot support his [[own]] [[body]], cannot for example stand up or sit up, has no control. He [[experiences]] as if he is sinking into something or falling into something. So usually often [[people]] ask to help to rise or to pull and that is only an inner [[experience]], [[not falling]] into anything. That is a
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| − | sign. The inner, the [[mental]] [[experience]] which occurs in the [[mind]], exclusively in the [[mind]] of the dying [[person]] at that [[moment]] is that he [[perceives]] a kind of {{Wiki|atmosphere}} filled with [[mirage]], like all just moving, like {{Wiki|light}} waves in [[mirage]]. So the [[mirage]] can be seen on the dessert when there is a very [[hot]] {{Wiki|sun}}. Some [[people]] and [[animals]] often mistake a [[mirage]] into a real [[water]] when they are really dying of [[thirst]] and [[suffer]] disappointments. The dying [[person]] at that [[moment]] doesn't {{Wiki|perceive}} this kind of [[experience]] of [[mirage]], not visually, he can't see any more visually, but inwardly in his [[mind]] is going on. Then also at the same time the [[person]] loses, his [[mind]] loses this capability. Like nowadays when we are living, one [[mind]] can remember lots of [[activities]], what one must do, lots of [[objects]]. So this kind of [[activity]] of the [[mind]] will disappear. After that then comes the [[water element]] which looses its power to support the
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| − | [[consciousness]] and next the heat [[element]] becomes more evident. At this [[moment]] then all the moist in the [[body]], in the [[eyes]], the {{Wiki|mouth}} and the [[body]] they start to dry up. This [[causes]] then shrinking of the face and so on. As the natural sign of the coming of the [[fire]] and at that [[moment]] the dying [[person]], in his [[mind]] he [[experiences]] an {{Wiki|atmosphere}} filled with smoke, lots of [[violent]] (violet ?) smoke coming up, moving, but {{Wiki|atmosphere}} filled with the smoke. And then in the next stage then that heat [[element]] dissolves into the [[wind]]. So at that [[moment]] then all the warmth of the [[body]] starts to fade away. Also the [[person]] cannot [[feel]] any more, heat and cold and so on, and the inner experimental [[experience]] is an {{Wiki|atmosphere}} filled with little moving [[fire]] sparks. As soon as the [[fire element]] starts to dissolve into the [[consciousness]] and the [[outer breath]], the respiration stops. At that [[moment]] then this moving [[fire]] sparks and {{Wiki|atmosphere}}
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| − | stops to move and he [[experiences]] an {{Wiki|atmosphere}} with dim {{Wiki|light}}, with a very {{Wiki|stable}} dim {{Wiki|light}}. So here is actually the end of the respiration, the outwardly is like really [[dead]], but inwardly the dying [[person]] is still continues, is still some more few stages of [[experience]]. The first [[experience]] is an {{Wiki|atmosphere}} filled with very whitish {{Wiki|light}} like at dawn or something like that. So the [[consciousness]] has, at this [[moment]], has reached a very fine and {{Wiki|subtle}} level so all the gross level of [[consciousness]] has already stopped functioning, so no more this {{Wiki|concept}} of [[object]], various [[object]] ones [[family]] and all the relatives friends, everything is 24
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| − | finished. The only thing what is functioning and this [[experience]] is that [[consciousness]] which [[experiences]] this kind of {{Wiki|atmosphere}}. So first, whitish {{Wiki|light}} like at dawn then that changes into slightly reddish {{Wiki|light}}, just before the sunrise, like that. That is called the reddish [[experience]]. So this whitish
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| − | [[experience]] is called the "Whitish [[Appearance]]" and the "Reddish Increase", then comes a stage where no more lights, no more any lights, just goes completely dark. This is called the "Darkish Close [[Attainment]]" stage. So first part there is sort of a darkish [[experience]] and after then [[person]] goes completely [[unconscious]], no more any [[object]], just goes completely [[unconscious]]. So then one after abiding in that [[state]] for awhile, then one will awake. The [[mind]] will awake once again. Then one [[experiences]] a very clear and [[very empty]] [[experience]], clear and [[empty]], like in the autumn when there is no clouds and no [[rain]] and so on, then early in the morning, after midnight, early in the morning if you look up in the sky there is a [[very empty]] [[feeling]], very clear, completely clear and [[empty]] [[feeling]]. So something similar to that, [[mentally]] not visually, [[mentally]], [[empty]] and [[clear appearance]]. So that clear [[experience]] is just like
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| − | when a [[meditator]] [[experiences]] realizes [[shunyata]] or has a similar [[experience]]. They are the same, but an [[ordinary person]] cannot [[recognize]] it. The [[experience]] comes, occurs and it just passes and comes and goes without any [[recognizing]] what is really going on. So if someone is already well trained during the [[life]] and has practiced the [[stage of generation]] in his [[life]] correctly well, that when he reaches that stage of [[emptiness]] then there is a possibility to immediately [[recognize]] this [[experience]], to apply his [[realization]] of [[shunyata]] into this [[experience]]. So this [[experience]] is something which occurs to everybody when they [[die]]. At the last stage, then this clear [[empty]] [[experience]] is apprehended. But like ourselves, in our [[lives]] in the {{Wiki|past}}, we have gone through many times through such [[experience]], so this [[experience]], [[Clear Light]], is called the "[[Mother Clear Light]]" or the "Basic [[Clear Light]]". Then a [[practitioner of tantra]] in the [[stage of generation]] [[meditating]], very intensively [[meditating]], on the stages of dissolution and although one is not dying, but is [[meditating]] of these {{Wiki|processes}} of dissolution and through [[meditation]], one goes through all these stages of dissolution similar to what occurs at the time of [[death]]. Then there is the chance again that this similar "[[Clear Light]]" [[experience]] is apprehended and that [[Clear Light]] so this kind of [[Clear Light]] [[experience]] which occurs as a result of one’s [[tantric meditation]] in the [[stage of generation]], that is called the "[[Son Clear Light]]", the Mother or Child [[Clear Light]]. Such a [[practitioner]], if he [[dies]] before accomplishing the goal, then that [[practitioner]] will definitely [[recognize]] when the [[Clear Light]] actually occurs. If that [[person]] has accomplished the [[stage of generation]] and have reached a [[state]] of completion up to a level of what is called "[[solitude]] of the [[mind]]" and then if
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| − | he has to [[die]], if he [[dies]], then he has a possibility to integrate the "[[Mother Clear Light]]" and the "Child [[Clear Light]]". Through this {{Wiki|integration}} of the [[Clear Light]] then that [[person]] has no more {{Wiki|future}} [[samsaric rebirth]], even there is no ordinary [[bardo state]], because he can [[transform]] the [[bardo]] into the [[Illusory Body]]. Even if one cannot accomplish the [[stage of generation]] or completion, but if one practices the [[meditation]] properly, and acquaint one’s [[mind]] with the [[practice of meditation]] and with this kind of stage of dissolution, process of dissolution, then at the time of [[death]] when these things really take place, one will be [[conscious]] of these stages and will be able to [[recognize]], "Now I am in that stage and the next stage will be this', and like that, one will be [[conscious]] of the [[experiences]]. In such a way if we can [[die]], if we [[die]] in such a way with control over these [[experiences]], then all the normal
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| − | confusions and {{Wiki|fears}} which arise at the [[bardo stage]] will be cleared away, then one will have the chance to choose ones {{Wiki|future}} [[rebirth]]. But for a very [[ordinary person]] who has no [[knowledge]] of this, then still these [[experiences]] occur and they just come and go. So after first the [[Clear Light]] [[state]] occurs and after some time it goes away and immediately the next [[moment]] the [[bardo body]] already came into [[existence]]. So [[Je Rinpoche]] would like to stop here for this evening. So tomorrow the [[bardo]] and [[rebirth]] will be explained.
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| − | We have completed up to the Sog [[Chen]], the [[Field of Merit]] and at the end of all the [[pujas]], the [[Field of Merit]] has already departed. Now we should clear the
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| − | [[Protection]] [[Mandala]] or the [[Protection]] Fence and for that first we should [[meditate]] on [[shunyata]] with the following [[mantra]]: [[OM]] SOBAWA SHUDA SARWA [[DHARMA]] SOBAWA SHUDA [[HUM]]. [[OM]] SOBAWA SHUDA SOBAWA means [[entity]], the [[nature]], SHUDA means [[pure]] or completely [[void]], and SOBAWA SHUDA SARWA [[DHARMA]] SARWA means all, [[DHARMA]] means [[existence]]. So ALL [[EXISTENCE]] FREE OR VOID OF OWN ENTITY or SELF ENTITY. At that point we are [[meditating]] by integrating our [[mind]] with the [[voidness]], with the [[Universal Voidness]], that is the [[nature]] of all [[phenomena]], our [[mind]] becomes completely emerged in the complete [[voidness]] of every [[phenomena]]. So [[shunyata]] is generally sort of divided into the so called ''[[Three Doors]] of [[Liberation]]". That means the [[voidness]] and the [[signless]] and [[desireless]]. The [[reason]] why they are called "The [[Three Doors]] to [[Liberation]]" is because without entering or without [[realizing]] these three aspects of the [[shunyata]], there is no way
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| − | to attain [[liberation from samsara]]. There, is no any other way to attain [[liberation]] from the [[samsara]] [[nirvana]] [[state]] without going through the way of [[shunyata]], the [[realization]] of [[shunyata]]. Although [[shunyata]], the actual [[shunyata]] cannot be divided into many, but this [[division]], this three [[division]], so called [[Three Doors]] of [[Liberation]] is divided not not a [[division]] of the [[nature]] of the [[shunyata]], the [[nature]] of [[shunyata]] is always one, but depending on the basis of the [[shunyata]] such as the [[shunyata]] of [[cause]] and fruit and the [[nature]], and the [[shunyata]] of [[subject]], [[object]] and [[action]] so this way they are divided, according to the basis. It is the [[Prasangika's]] view, [[Nagarjuna's]] view, that they assert these [[Three Doors]] of [[Liberation]] which is an uncommon or exclusive view, not an ordinary one. According to [[Prasangika]] or [[Nagarjuna's]] view then these three [[voidness]] are established in this way. For example; on the basis of
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| − | the [[vase]], then that [[vase]] is free of completely [[void]] or [[empty]] of its [[inherent existence]]. So that is the {{Wiki|negation}} of [[inherent existence]] on the basis of the [[vase]] is called the [[voidness]], "[[nature]] of [[voidness]]", the First Door of [[Liberation]]. So this of the [[vase]] is, now the second [[voidness]], that is the [[Signless]] on the basis of the [[vase]] is that the [[vase]] is produced by a [[cause]] definitely, but not produced by an [[inherently existing]] [[cause]]. So that [[vase]] is free or it is completely [[void]] of production of [[inherent]] [[cause]]. So that aspect of that [[vase]] is called [[Signless]]. Also that [[vase]] produces its [[own]] fruit, its [[own]] {{Wiki|future}} moments, produces its fruit but it can never produce an [[inherently existing]] fruit. So therefore, that [[vase]] is completely [[void]] or free of the function to produce an [[inherently existing]] fruit. That aspect of the [[vase]] is called "[[Desireless]]". It is also [[shunyata]].
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| − | So [[Je Rinpoche]] was explaining in some detail, some [[philosophical]] discussions between the [[four schools of Buddhism]] concerning these three Doors of [[Liberation]]. [[Prasangika]] asserts that only [[extraordinary]] [[Three Doors]] of [[Liberation]], exclusively, with just this [[extraordinary]] [[Three Doors]] of [[Liberation]], while the Satantra they assert two types, the [[extraordinary]] and ordinary; also the [[Theravadins]] and the two other schools of Vivashkra and [[Sutra]] only assert the ordinary, the ordinary [[Three Doors]] of [[Liberation]] which is applied to the Four [[Noble]] 25
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| − | [[Truths]]; while the [[egolessness]] and also the [[impermanence]] and these qualities, the 16 qualities of the [[Four Noble Truths]] and they accept that as the basis of the [[Three Doors]] of [[Liberation]]. However, in the [[Prasangika]] it is applied exclusively to this [[void]] [[shunyata]] [[nature]], the [[shunyata]] aspect. That is the non-
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| − | [[inherent]] [[existent]] [[nature]] of the thing itself and also the thing also has the aspect that it is not produced by an [[inherent]] [[existing]] [[cause]]. Also the thing itself holds the aspect that it cannot produce an [[inherently existing]] fruit. So that is [[Signless]] and [[Desireless]]. Why it is called [[Signless]] is in general a sign or there are two types of [[signs]], a sign which produces and a sign which gives [[birth]] and a sign which gives the [[standing]] or [[knowledge]] and sign which gives [[knowledge]] is like {{Wiki|reasoning}}; like {{Wiki|perfect}} {{Wiki|reasoning}}, fruit of {{Wiki|perfect}} {{Wiki|reasoning}} then one gets through {{Wiki|perfect}} {{Wiki|reasoning}} then one gets [[understanding]], certain [[understanding]] through for example, {{Wiki|inference}}, valid {{Wiki|inference}} through {{Wiki|reasoning}} and so on and sign which gives [[birth]] that is the actual [[cause]] of whatever the [[object]] is. So that is why they are called [[Signless]] and [[Desireless]] is because [[desire]] is applied to the {{Wiki|future}} to the fruit, because [[desire]] is when we we are always [[desiring]] something to happen this, to get this and that. It is always in the {{Wiki|future}}, some fruit or goal that we are seeking which is
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| − | also free of [[inherent existence]], therefore it is called [[desire]]. So when we recite in the [[prayer]] where it says "all [[dharma]], the [[nature]] and the [[cause]] and the fruit of all [[dharma]] or all [[phenomena]] are [[void]] of [[inherent existence]]. At that time we should [[meditate]] on these three aspects of every [[phenomena]]. So [[Je Rinpoche]] said that [[shunyata]], this [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] of every [[phenomena]] is one of the most {{Wiki|subtle}} points, the most difficult, most profound and {{Wiki|subtle}} points. So therefore, it is not an easy thing for everyone to realize that very {{Wiki|subtle}} point. That is why there are so many different [[views]] have developed, different assertions, [[philosophical]] assertions have [[realized]] through which has actually also differentiated or divided these [[four schools of Buddhism]]; The Visnavadins and the Madyimika, within Madyimika also there is Lasandra, [[Prasangika]], and Vivishaka Sukantricka. Each one holds different [[views]] and different divisions about this. However, the most profound and the view which is free from error which is the [[perfect view]] about [[shunyata]] is the [[Prasangika's]] view.
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| − | So therefore, when we practice here in the [[tantra]], the [[meditation]] on these aspects of [[shunyata]], we should take the [[Prasangika's]] view of the [[shunyata]] and apply it in here. Actually, to understand it is very helpful to have some [[understanding]] about all those different [[views]] about [[shunyata]], different [[views]], [[philosophical]] [[views]], that all will contribute very much for our correct [[understanding]] and why [[Prasangika's]] view is the subtlest and is the most correct, then we will come to understand. However there is no time now to go through these different [[views]] and details. However, in the {{Wiki|future}} if you can learn something about those different [[views]] it will contribute very much also in our [[practice of meditation]]. At the beginning of this [[meditation]], a very special {{Wiki|emphasis}} is given on this [[meditation]] on [[shunyata]]. It comes before anything else. Because it means that this transforms our whole view about what we are going to [[meditate]]. So we must carry this view throughout the whole [[meditation]]. If we first [[meditate]] on [[shunyata]] at the beginning, and afterwards when we
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| − | create the [[mandala]] and so on, if we again hold them as [[inherently existing]] as our usual view of the [[phenomena]], then they do not become a real antidote for the [[ignorance]]. The [[nature]] of [[shunyata]], there is no difference; the [[shunyata]] of the [[paramitayana]] and [[shunyata]] of the taratantra. There is no difference. The kind of [[shunyata]] which we must realize, for example in [[Lam Rim]] [[meditation]] and the [[shunyata]] which we must realize here, it is exactly the same. There is no higher or lower shunyatas. The [[tantra]] is {{Wiki|superior}} to the [[Paramitayana]], not because there is a difference in the [[shunyata]] that we must realize, but in the [[methods]] of this [[realization]] of the [[shunyata]]. For example, the changing of the ordinary [[views]]; for example the change, the complete [[transformation]] of ordinary [[appearance]]. In [[tantra]] we [[transform]] in the ordinary [[appearance]] already now in advance, we [[transform]] them already into the [[Buddhas]] and in the [[form]] of [[Buddhas]] and so on which is something that will be actualized in the {{Wiki|future}}. But we already take it in advance, so that is the difference. That makes a
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| − | difference, great difference. Although [[shunyata]] is a very difficult thing, a very difficult [[subject]], one must really learn first about it very correctly and then apply the [[meditations]] and so it is not easy. However, as soon as we begin the practice of [[tantric meditation]], one is obliged to [[meditate]] on [[shunyata]], there is no other way. Without the [[shunyata]] [[meditation]], the [[tantric meditation]], has no meaning. To realize the [[shunyata]] which means that the [[voidness]] of [[inherent existence]] of the [[phenomena]] is of course it is a most important thing to realize, and even if we cannot really realize now, but to make an [[effort]] in that [[direction]], try to analyze, that is indispensable for the practice of [[tantra]]. According to the view of [[Prasangika]] here, all these different terms applied to the [[shunyata]] is all synonyms; such as free of [[true existence]], [[inherent existence]], or [[selflessness]] and [[egolessness]], all these different terms that I use are all synonyms, they all means [[shunyata]]. These different terms have different [[reasons]] and sudden different implications.
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| − | However the meaning is always the [[shunyata]]. So usually to our [[mind]], all the [[appearances]], [[phenomena]] [[appearances]], they appear to our [[mind]], our {{Wiki|present}} [[mind]] as if they [[exist]] {{Wiki|independently}} by themselves, objectively from their [[own]] side, [[inherently existent]]. That is how we apprehend everything normally. So this kind of view that we have or this [[grasping]] that we have, apprehension that we have in our [[mind]] of these [[phenomena]] is called the "[[grasping]] for the [[true existence]]" or "[[ignorance]]". First before [[realizing]] [[shunyata]] it is important for us first how we what is that view how we really apprehend this [[phenomena]] and how we [[grasp]] without [[understanding]] that, if we sort of [[meditate]] on [[shunyata]] and if we come to the conclusion that there [[exists]] nothing any more. Then we have completely fallen into the extreme of [[nihilism]]. For example, there are certain [[views]] which say that things are neither [[existent]] nor non [[existent]]. But this {{Wiki|sounds}} very [[interesting]], but it doesn't have much [[sense]], because if something is not [[existing]], is not [[existent]], then automatically is [[non-existent]]. So
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| − | this kind of thing, [[no existence]] nor [[non-existence]] is only a {{Wiki|terminology}} game. Because even if one [[meditates]], one [[thinks]], on the for example on the [[non-existence]] the opposite of [[existence]], if we [[meditate]] on that and [[non-existent]] is [[identical]]. There is one can't apprehend those two in a different way. Even if, for example in the [[conversation]] or even in our [[own]] narrow [[thinking]] or [[conversation]], if someone asks "Is there such and such", you say, "there is not" or it doesn't [[exist]] or is [[non-existent]] means the same, it doesn't have any other, we can't understand it any differently. In the same way [[non-existence]] for example the opposite of [[existence]], no opposite of [[non-existence]] and [[existence]] is again [[identical]] and we cannot understand it any differently. So in the text, in the [[sutras]] and so on where it says "The [[Middle Way]]" everything is on the [[middle way]], free from the extreme of [[existence]] and [[non-existence]]. It doesn't mean that they are neither [[existing]] nor non [[existing]]. It means that they are not [[inherently existing]] [[phenomena]]. They do not [[exist]] inherently.
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| − | Although they are not [[existing]] inherently, they are not completely [[non-existent]]. They still [[exist]]. The meaning is there. It doesn't mean literally that they are neither [[existent]] nor [[non-existent]]. It has a meaning there. For example, usually when we think of ourself, when we apprehend ourself, our [[own]] personal [[self]] or [[ego]], then we always hold it, apprehend it as {{Wiki|independent}} as sort of [[inherently existing]] in us. So actually, [[Je Rinpoche]] says that what we are doing now is just like somebody in the last minute, somebody who is going to a meeting or something, then at the last meeting, just before 26
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| − | the arrival of the guests, just running here and there for shopping. Because the [[understanding]] of [[shunyata]] is something which we must have already long before very well established in our [[mind]], then begin the [[tantric meditation]]. That is how it should be, but so it is not really the right time to explain,
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| − | to establish [[shunyata]] right from the beginning. However it is necessary to understand correctly. For the practice of [[tantra]], then from the beginning we should have a good preparation in our [[mind]] about [[understanding]] of the [[shunyata]] by studying, really by going through a good study about it and analysis about it. In addition to that sort of {{Wiki|certainty}} about the [[shunyata]] then also we should have the preparation or {{Wiki|certainty}} in our [[mind]] of [[renunciation]] and [[Bodhichitta]], based on [[refuge]], a firm [[refuge]] and proper [[understanding]] of the [[Bodhichitta]]. That is also a necessary preparation for the practice of [[tantra]]. So if we have these things already ready in our [[mind]], as soon as one begins the practice of the [[meditation]], or for example if one recites alone or in a big group, a [[chant leader]] begins the [[SANGHA]] CHO NAJ SOG KE CHO NAM LA immediately then there are very correct and very {{Wiki|sincere}} very [[pure]] [[refuge]] immediately come in our [[mind]], since we have it already. Because at that [[moment]] if we have to think '' Oh what is [[refuge]], what are the [[objects]] of [[refuge]], and what are
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| − | their qualities and so on", then all the other [[people]] have already finished their [[prayer]] and we are still uncertain about SAND GYE CHO DAN TSOG KYI CHOG NAM LA
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| − | JANG CHUM BAR DU GAD NI KYAB SU CHI is only two lines, doesn't take a very long time to say, so if we have it already ready in our [[mind]], then immediately we can, the proper [[thought]] arises immediately when [[taking refuge]], and DAG GI JIN SOG GYI PE SO NAM KYI DRO LA PAN CHIR [[SANG]] GYE DRUB PAR SHOG these two lines of [[Bodhichitta]] and we have it already sort of, if we already [[meditated]] and have {{Wiki|certainty}} that immediately the [[Bodhichitta]] can be generated.
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| − | Otherwise if we have to begin at that [[moment]] to think about or arrive at all these stages of [[Bodhichitta]] and are also confused about them, it is too late.
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| − | In the same way when we said it is [[void]], the [[phenomena]] everything is [[void]] and so on, begins [[OM]] SOBA A SHUDA this [[mantra]], if we have to analyze right from the beginning what [[shunyata]] is and what the [[self]] is, then what the [[non-existence]] of the [[self]] is, if we have to apply all these analysis there, that will confuse the whole thing. So we should before the practice we should acquaint our [[mind]] very well with all these things what we must develop during the process and also about all these, first one must make a good study of all the [[visualization]], the [[process of visualization]] what one must [[visualize]] and their meanings and so on in advance, then when the right [[moment]] comes then one can [[visualize]] them one after another without [[confusion]]. It is like if we are all going to make tea, if you really know your kitchen very well and where things are then you can go straight take the tea and boil the [[water]], add the sugar milk and whatever and without too much hassle. If we are [[ignorant]] about our kitchen and don't know where things are then we go there and look here and look there and even don't know how to work with this stove then we do some mistakes there and it breaks down off, then we don't know where the tea is or where
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| − | the milk is and we have to go out to drive and get milk and sugar and all this and then sometimes put the wrong thing in, [[salt]] instead of sugar and so on, then it is going to be a catastrophe. Then we spend the whole day like this for a cup of tea. So in the same way if we usually, if we acquaint our [[mind]] well with all the [[stages of the path]] and [[meditate]] about that, analyze about these and develop a really good [[knowledge]], correct [[understanding]] and {{Wiki|certainty}} about these and have them all ready, then whenever one begins a [[prayer]] or [[meditation]], then we can generate the right thing at the right [[moment]] without any difficulty.
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| − | ...So [[Je Rinpoche]] says that he has not much time now again to explain the [[shunyata]] in great detail. However, out of all the practices, the [[shunyata]] [[right understanding]] of the [[shunyata]] and the [[Bodhichitta]], [[motivation]] of [[Bodhichitta]], are the two [[principal]] [[essential]] points which we must have it completely clear
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| − | in our [[mind]] for any practice of [[tantric meditation]]. After completing all these [[preparatory practices]], the [[Guru Yoga]] and all that for the [[accumulation of merit]], now when we say [[OM]] SOBAWA SHUDA SARWA [[DHARMA]] SOBAWA SHUDA [[HUM]], then all [[phenomena]], their [[nature]], their [[cause]] and signness, their [[cause]] their fruit and all are completely [[void]] of become completely [[void]] when we read this and at that [[moment]], immediately then [[shunyata]] must come in our [[mind]]. So as soon as we remember or we [[meditate]] or remember the [[shunyata]], the [[void]] [[nature]] of every [[phenomena]], at the same time also these ordinary [[appearances]] must dissolve, at the same time the ordinary [[appearances]], the [[phenomena]] [[appearances]] completely dissolve in your [[mind]] and so everything becomes totally [[empty]]. At this [[moment]] then we our [[mind]] which is in the [[subject]], our [[mind]] which in the very [[blissful state]] and the [[object]], the [[shunyata]], the [[void]] aspect of all [[phenomena]] completely merge into one. So they become inseparably one, this [[subject]] and [[object]] become one without [[duality]]. So later when we create all the [[protection mandalas]] and guardians and such and all these must come from that {{Wiki|unity}} of the [[void]] and [[bliss]]. Everything comes from that very [[essence]]. So out of this [[void]]
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| − | and [[bliss]] [[state]] then in the total [[emptiness]] appears the [[letter]] PAM, This [[bliss]] and [[void]] [[state of mind]] itself taking the shape of a very large [[letter]] PAM in [[yellow]] {{Wiki|color}}. So this PAM dissolves into the {{Wiki|light}} and it transforms into a very large [[lotus]] with [[eight petals]]. This [[lotus]] is called the variegated [[lotus]]. That means its petals have different colors; so the four directional petals are [[red]] then 2 greens and 1 [[yellow]] and a black. Although it is not very precise, doesn't appear very precise to your [[mind]], you should think this [[lotus]] is there. On top of this [[lotus]] appears the [[letter]] [[AH]], which is also a [[red]] {{Wiki|color}}, and that dissolves into {{Wiki|light}} and [[forms]] a large {{Wiki|sun}} disc, glowing radiant glowing {{Wiki|sun}} disc. Then right in the center on top of the disc, {{Wiki|sun}} disc appears the [[letter]] BRUN in [[yellow]] {{Wiki|color}}. That transforms into [[yellow]] [[wheel]] with 10 spokes. So this [[wheel]] is [[a wheel]] of weapon so it is without a rim, it is just 8 spokes like a weapon coming out, then one spoke down and one spoke up the center. [[Je Rinpoche]] will explain. The spokes of these, 8 spokes around are like the blade of a sword, like [[Je Rinpoche]] has just make with the paper. Then one going upward to the top from the center and one down, so all together
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| − | ten. It's [[empty]] inside, hollow inside and sort of slightly these spokes near the center it gets sort of narrow, round and narrow. All the spokes come to the center and the center is quite round quite large and this center is [[attached]] to these two spokes up and down. The one on the top is quite long and it is also [[empty]] inside. The lower spoke is [[touching]] on the right on the center of this {{Wiki|sun}} disc. So there this [[wheel]] is [[standing]] and we should think that this is a very large [[wheel]], that it can hold the whole [[earth]] in, at least the district, otherwise then after we will have [[complication]] to put everything inside. So although in the text it says "the [[wheel]] which is turning 27
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| − | speedily {{Wiki|clockwise}}, but it is not yet turning. First we [[visualize]] the [[wheel]] and the turning will come later. So all the spokes and the spokes are blades very sharp on both sides and later when it turns then also sparks or flames come from the end of the blade. So this is called "[[protection wheel]]". We will
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| − | [[visualize]] the "protecting [[deities]]" or ten mahacroadas, ten guardians on the spokes. As it says in the text, then it turns and produces [[fire]] and it makes by it turning very speedily and producing [[fire]], then it creates like a circle of [[fire]] all around it. Then in the center which is now [[empty]] inside, right in the center we should [[visualize]] a [[lotus]] and [[moon disc]]. So it is right in the center, in the [[space]]; [[not falling]] down, not raising up, but right in the center in the [[space]], not, untouched to any part of the [[wheel]]. Then same [[lotus seat]] also will [[form]] on top of these blades. On the top and middle of this [[lotus]], not inside but outside on the top, not completely [[touching]] the blades, little bit in the [[space]] over these blades a [[lotus]], not with [[moon disc]] but with {{Wiki|sun}} disc. The one in the center is the [[moon disc]], but all others are {{Wiki|sun}} discs. Also one more [[lotus]] and {{Wiki|sun}} disc right inside, right on top, and one at the bottom of the lower spoke, those two are inside. So all together there are eleven seats. In the center is [[lotus]] with [[moon disc]] and eight [[lotus]] and {{Wiki|sun}} disks on top of those 8 external blades, spokes, and the seat above there should be slightly in front of the center seat. It is very high up there, but slightly in
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| − | front. If we would look from the central seat. The one at the bottom, it is slightly on the back side of the central seat. Plus the seat right in the middle there are eleven seats altogether. So all those seats they are not completely [[touching]] the [[wheels]], they are a little [[space]] from the [[wheel]], because if they completely stick to the blades, then when the blades later will turn, then they would also have to turn very speedily. In the same way the one on top and the bottom also they are not completely in [[space]], not completely [[touching]] the interior of the spoke. So now on top of this central seat is [[moon disc]], then we take the [[form]] of White [[Vajradhara]]. All the [[deities]] in this [[Guhyasamaja]] Vajratantra, they are always three faces and six arms. So except for one or two [[deities]] which will come later which will [[form]] inside the [[body]] with one face and two arms, the rest of the [[deities]] in the [[mandala]] they are always three faces and six arms. So this White [[Vajradhara]] is sitting in [[vajra asana]] on the [[moon disc]]. The central face is white and the right face is black and the left [[red]], six arms embracing with a [[consort]] who is also in the [[identical]] [[form]], also [[identical]] implements holding in their arms, that is the right, the
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| − | [[vajra]] [[wheel]] and [[lotus]] and the left a [[bell]], the [[jewel]] and sword. So the [[consort]] is not the [[vajra]] {{Wiki|touch}} because the [[deity]] is not yet in [[Guhyasamaja]] but in [[Vajradhara]], so the [[name]] of the [[consort]] is DORJE JORJU [[VAJRA]] DHATU, [[VAJRA]] DHATUSHARA. The [[consort]] is also with the same number of faces with the same_ {{Wiki|color}}, and holding the same implements in her hand. The first two arms of the yub is in the embracing gesture, so going around embracing under the arms of the [[consort]] and then at the back of the [[consort]], embracing with this gesture. The first two arms of the [[consort]] are embracing the yub from the neck and again making the same gesture at the back of the head. So you should acquaint your [[mind]] with this by [[looking at]] the [[Tankhas]] or [[statues]] and so on. That will then be easier to keep in your [[mind]] if somebody explains, if [[Je Rinpoche]] explains these details after we forget them again. So both are sitting in the midst of {{Wiki|light}}, in an [[Wikipedia:aura (paranormal)|aura]] of {{Wiki|light}} all around, not only from the side but completely like in the tent of the {{Wiki|light}} which is coming from the [[body]] of the two [[deities]]. So in the [[life]] of Mahacroadas, sit in the middle of [[fire]] coming from the pores of the [[body]] and like that the [[deities]] are sitting in an [[Wikipedia:aura (paranormal)|aura]] of
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| − | {{Wiki|light}}, and both are adorned with eight [[precious]] ornaments and the [[celestial]] garments. So now in the center of our {{Wiki|chest}} as [[Vajradhara]], a [[lotus]] and [[moon disc]]. On top of this seat then the Janasattva [[body]] or the [[inner body]] in a [[red]] {{Wiki|color}}, one face and two arms, holding [[bell]] and [[vajra]], quite small. This figure is quite small, fitting inside right in the center of our {{Wiki|chest}} and also this [[deity]] is embracing with a [[consort]] in the [[identical]] [[form]] also with one face and two arms. Again in his {{Wiki|chest}}, in the {{Wiki|chest}} of this small [[deity]], again still a tiny [[moon disc]] with a blue [[vajra]] [[standing]], a tiny blue [[vajra]] [[standing]] on top of it. Inside the center of this [[vajra]] a [[letter]], very tiny little [[letter]] [[HUM]], blue. So that is the triple [[body]] of the [[deity]], our triple [[body]]. That is the external [[form]] which is called [[Samayasattva]], then internal [[form]] which is called Janasattva and the innermost [[body]] which is called Dhyanasattva. In addition to that then as usual, there is an [[OM]] in the head and [[AH]] in the neck and [[HUM]] in the {{Wiki|chest}}. So this [[HUM]] in the {{Wiki|chest}}, one can make it, because there is a tiny [[HUM]] inside innermost, so sometimes this is sufficient, we can take it as sufficient also for the other [[HUM]] or if we like we can
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| − | [[visualize]] a second [[HUM]], a larger [[HUM]] in front of the Janasattva, in front of this middle [[body]]. When we have [[visualized]] these triple [[bodies]] clearly then the yub and the [[consort]] engage in the union, [[blissful]] union. So when the [[deity]] enters in the union, then the [[rays of light]] [[emanate]] from that tiny [[HUM]] inside. So these [[rays of light]] fills the whole [[space]] and reaches all the [[Buddha fields]] throughout the [[universe]] and invite the ten qualities of [[Buddha mind]], the ten aspects of [[Buddha mind]] in the [[form]] of ten Mahacroadas. So from everywhere these [[rays of light]] are inviting these croadas, guardians, with [[Akshobya]] and the ten croadas. [[Akshobya]] and the ten croadas are invited from every [[direction]]. So these invited [[deities]], [[Akshobya]] surrounded by the ten croadas, they enter through the {{Wiki|mouth}} of ourself in front of [[Vajradhara]]. So they enter through the {{Wiki|mouth}} and they gradually dissolve into the {{Wiki|light}} and [[transform]] into the {{Wiki|stream}} of {{Wiki|light}} and [[blissful]] [[nectar]], the fruit of [[bliss]] which goes through the [[central channel]] and through the [[secret vajra]] or secret {{Wiki|organ}} of the yub then reach in the secret [[lotus]], the secret {{Wiki|organ}} of the [[consort]]. So these drops fall into the [[consorts]]' [[lotus]]. Then this drop of fluid then divides into ten
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| − | parts in the [[lotus]]. So eleven, it divides into eleven drops, again they are the positions like those croadas which we will [[visualize]], like the seat of the croadas, one in the center then all around. So the central drop in the [[lotus]], the central drop is blue {{Wiki|color}}. That is for [[Akshobya]] and we should consider the front side, that is our [[own]] side is the [[East]], then all these other drops, if one can [[visualize]] them precisely, this {{Wiki|color}} of those Mahacroadas that is good, but even if we cannot make the precision, one just [[thinks]] that they are in their respective {{Wiki|color}}, that is sufficient. So if one can, then we should [[visualize]] these drops in the respective {{Wiki|color}} of the croadas. So the one in the [[East]] is black, the [[South]] is white, on the [[West]] is [[red]] and one on the [[North]] is [[green]]. And are those which are on the center [[directions]] are their [[own]] respective colors. So when we will know the croadas {{Wiki|color}}, then we can [[visualize]] those drops after. Those then eleven drops in the [[lotus]], then they after they change into [[HUM]] in the long [[HUM]], ten [[HUM]]. So these drops [[transform]] into these eleven HUMs. The long [[HUM]] means long tone [[HUM]], it doesn't mean that we [[visualize]] that they are long in their size, but it is the, along the two HUMs there
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| − | is a short tone and long tone and long tone [[HUM]]. Then they again, these HUMs are endowed with the same colors of the [[deities]], the croadas. So now these HUMs [[transform]] into the [[deity]], the first the center [[Akshobya]] and the rest into ten Mahacroadas. The central [[Akshobya]] is in black {{Wiki|color}} and he is not a very [[wrathful form]], it's more of a semi [[wrathful]] or slightly [[peaceful form]]. It's embracing with the [[consort]] of [[Vajra]] {{Wiki|Touch}}, embracing with [[Vajra]] {{Wiki|Touch}}, and the croadas are without [[consort]]. All the croadas are [[standing]] up, so they are all holding their respective implements in their hand and all very impressive and very powerful looking and very [[wrathful]] and with all the hairs raising up into [[space]] and so on. So the complete croada of the [[mandala]] is formed within the [[lotus]] of the [[consort]] with [[Akshobya]] in the center, then eight 28
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| − | croadas around it, then one croada up and one croada below. So the [[Akshobya]] is in the center, has three faces, black in the center, then white and [[red]],
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| − | with six arms holding those implements, the vajrawheel and [[lotus]] in the right and [[bell]], [[jewel]] and sword in the left. So what we are holding and what the [[Akshobya]], the middle [[Akshobya]] is holding, which is in the [[womb]] of the [[consort]] is same. We take that [[Akshobya]] upward through the secret {{Wiki|organ}}, [[vajra]] of one’s [[self]] up to the {{Wiki|chest}}, up to the [[heart center]], our [[heart center]]. So the [[Akshobya]] with the [[consort]], then we take it, reverse we take it back up to our [[heart center]]. And at the same time we recite the [[name]] of the Vajradrik. The [[Akshobya]] comes up to the [[heart center]] when we say Vajradrik. At that time we are sort of calling him, like giving an order. Then as soon as we say Vajradrik, then it comes out, it suddenly goes out from the {{Wiki|chest}} from our {{Wiki|chest}} and immediately starts to multiply, one, two, three, four and thirty two, hundred, like that into countless [[forms]] filling the whole [[world]]. So these countless [[forms]] of [[Akshobya]] go out in all the [[worlds]] and go to all [[sentient beings]], help [[sentient beings]], through various, performing various [[deeds]] of the [[Buddha]], such as [[turning the wheel of dharma]], [[teaching]], giving [[initiations]], giving instructions, [[teaching]] [[tantras]], etc. through various means they help the [[sentient beings]] and establish all [[sentient beings]] to the [[state]] of [[Akshobya]]. In particular it subdues the [[hatred]] aspect of the [[obstacle]] of all [[sentient beings]], since the [[Akshobya]] is the Vajrahatred. Helps to establish all [[sentient beings]] to the [[state]] of [[Akshobya]]. Then all these [[manifestations]], they all reabsorb into one [[Akshobya]]. This created, this one [[Akshobya]] emerged with all the Akshobyas in the natural [[abodes]] of the [[Buddha]]. After that this [[Akshobya]] returns to you and sits in front of us. It comes in front of us, then it turns backward so that it is in the same position like ourself. Then it is absorbed into one’s [[self]]. So when this [[Akshobya]] enters into our [[body]], then it changes our [[body]] into [[Akshobya]]. Now we change our {{Wiki|color}} completely from white into dark and [[consort]] from white into [[dark blue]]. As we remember, the [[Akshobya]] was sitting on the [[lotus]] and [[moon disc]]. No the [[Vajradhara]] was sitting on the [[moon disc]]. Now this [[moon disc]] changes into {{Wiki|sun}}. Then we are also [[name]] changes from the White [[Vajradhara]] into the Dark [[Akshobya]], Vajrahatred. So [[Vajradhara]] was in the [[peaceful form]] and this [[Akshobya]], although it is not in a very [[wrathful form]] like those croadas, however is in a semi [[wrathful]] aspect. It has a special [[wrathfulness]] and [[passionate]] [[form]], aspect, and showing slightly the {{Wiki|teeth}}, with slightly pointed {{Wiki|teeth}}. Now the implements in the hands are same except the [[vajra]], this time is [[vajra]] with nine prongs instead of five prongs.
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| − | Usually sometimes we can take the five pronged [[vajra]] itself as a nine pronged because counting the center prong as one, and then it makes nine prongs on it. Four below four on top and the center one is nine. But here in [[Guhyasamaja]] the nine prong doesn't mean that. Nine prongs up and nine prongs down. So the right hands are holding [[vajra]] with nine prongs and [[a wheel]] and [[lotus]], and the left, a [[bell]], [[jewel]] and sword. So we should think now we have [[transformed]] into [[Akshobya]] with these few changes in [[appearance]]. The [[hair]], all the [[hair]] of the yub is made into a [[knot]] on the head, and the [[consort's]] is half in a [[knot]] and half loose. The [[body]] is very magnificent, very beautiful [[body]], adorned with the 112 [[auspicious signs]] of [[Buddha's body]]. So the [[consort]] who was DORJE
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| − | VIDISUHARE before now changed into Vajratouch with a [[dark blue]] {{Wiki|color}}, and adorned again in eight [[precious]] ornaments. Now the {{Wiki|light}} which is slightly more agitated, the {{Wiki|light}} is not [[peaceful]] {{Wiki|light}}, completely [[peaceful]] like before. It is reddish {{Wiki|light}}, but not really [[fire]], but slightly moving, slightly flickering [[rays of light]]. Still sitting in complete union with the [[consort]], because still those other croadas are still unchanged, still in the [[womb]] of the [[consort]]. And inner [[bodies]] the Gyanasattva and the Dhyanasattva the [[red]] [[deity]] and the little [[HUM]] those are there like before. So now we must take all these Mahacroadas, one after another, in a similar process like before, we take it back and up to the [[heart center]], and from there we send out. If one already has a very clear [[visualization]] of these croadas, then here we don't need to recite all the details of the croadas [[forms]]. Simply one says Avenadati, the
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| − | [[name]] of these croadas, and then send out. But since we are still unprecise, unclear about their [[form]], so here we lead one by one all the details of each croadas. So the first croada which will go to the [[East]]. So these croadas they are with the three faces and six arms, except their colors are different, implements are different and they are crowned, all the [laudraphan] is different, all those on the [[East]] are with [[Vairocana]] and [[South]] are [[Ratnasambhava]] and on the [[West]] are with [[Amitaba]] and the [[North]] are with Amoghisiddhi. So before we take them in, first we [[concentrate]] on the first croada, that is Yamandati. So he is with a [[dark blue]] [[form]] and the blackful {{Wiki|color}}. The center face is black and the right white and the left [[red]], with six arms holding the stick and [[wheel]] and [[vajra]], and a lasso. So the left, the first is in the {{Wiki|terrifying}} gesture holding a lasso at the {{Wiki|chest}}, and then a [[bell]] and an ax. Then we take in
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| − | backward, up to the [[heart]] then we recite his [[name]] Yamandati. Then as soon as you recite Yamandati, call its [[name]], then it goes out from ones {{Wiki|chest}} and sits there on that cushion on the Eastern, the blade. Then comes Sherapati which is in white [[form]], that is Prajadati and the central face is white, the right black and the left [[red]]. The first hand is holding [[vajra]], the second a stick with [[white color]] with a [[vajra]] top in the second right hand, and sword. The first left hand is in {{Wiki|terrifying}} gesture holding a lasso at the {{Wiki|chest}}, then a [[bell]] and an ax. Then Phemadati comes in, up to our {{Wiki|chest}}, then when you say Phemadati comes in up to then it goes out and sits on the Southern spoke. Then Phemadati which is in [[red]] {{Wiki|color}} with the {{Wiki|crown}} of [[Amitaba]], with the [[red]] and black and white faces, first right hand is holding a [[lotus]] and a sword and this {{Wiki|rice}} [[chopper]], a stick; the first left hand is holding a [[bell]] and a very
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| − | graceful gesture and [[touching]] the [[bell]] here on the left side of the {{Wiki|abdomen}} here, then an ax and a lasso and collar. With the Phamadati send out and settle on the [[West]] spoke. Then Bhemadati which is black with Ammogasiddhi on the {{Wiki|crown}}, although it has a completely black [[body]] but its central face is [[dark blue]]. Then white on the right and [[red]] on the left, then the right hands are holding [[crossed vajra]] and [[wheel]] and stick to chop the {{Wiki|rice}} a pestle. Then the first left hand is holding a lasso with a {{Wiki|terrifying}} gesture at the {{Wiki|chest}}, then a [[bell]] and an ax. We call him up into the {{Wiki|chest}}. Then with Bhemadati we send him out, settle down on the [[Northern]] spoke. Then Attila with [[Vairocana]] {{Wiki|crown}} black also, [[black face]] in the center and then white and [[red]]. The first hand is holding a sword then [[vajra]] and [[wheel]]. The first left hand is in {{Wiki|terrifying}} gesture without any [[symbol]], without anything. Then an ax and a lasso. We take
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| − | him out through the {{Wiki|chest}}, and say Attila then go out, goes out and it settled down on the [[Southeast]] spoke. Then the next is Kamaraza that is a blue, blue {{Wiki|color}}, with [[Ratnasambhava]] on the {{Wiki|crown}}, and the black and white and [[red]] faces. The first two hands the right and left are in the [[hungkara]] gesture. So this gesture is the {{Wiki|terrifying}} gesture and then the little fingers are crossed and the index fingers are raised. The second right hand holds [[vajra]] and sword then the left the lasso and hook. So this croada has [[duty]] to summon the interfering forces and this kind of work, so therefore when we [[visualize]] him in two hands, then he usually holds a hook and a lasso. And we again take him up to the {{Wiki|chest}}, then with Takaraza then we send him out and he settles down on the [[Southwest]] seat. After and Nilidanda then the Nilidanda, has turned into Nilidanda with [[Amitaba]] on top, blue {{Wiki|color}}, with 29
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| − | [[Amitaba]] on the {{Wiki|crown}}, with a blue, white and [[red]] faces. So his [[name]] is Nilidanda, that means "Blue Stick" so his first hand is holding a blue stick with a [[vajra]] on top and then the second a [[vajra]] and [[wheel]]. The first left is in {{Wiki|terrifying}} gesture holding a lasso at the {{Wiki|chest}}, then a [[lotus]] and Phemadati and ax. We take him up again to the {{Wiki|chest}} and with a Nilidanda we send him out to settle down on the [[Northeast]] spoke no [[Northwest]] spoke. Then Mahabhala is taken in with a blue {{Wiki|color}} with a blue, white and [[red]] face. The first right hand is holding a stick, black stick with [[vajra]] on the top then a [[vajra]] and [[wheel]]. The first left hand is the {{Wiki|terrifying}} gesture with a lasso at the {{Wiki|chest}}, then a [[trident]] and an ax. And we take him up again and with the Mahabhala
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| − | we send him out and he settles down on the [[Northeast]] seat. Then next come Oshneshchakravati a blue {{Wiki|color}} with [[Akshobya]] {{Wiki|crown}}. The first two left and right hands are in the gesture of, on the head like this, then the rest, the right hands are holding a [[vajra]] and [[lotus]], and so in the left the {{Wiki|terrifying}} gesture and sword. Then we take him up again with Oshneshchakravati we send him out and it goes up and settles down on that seat up there facing to us or facing to one’s [[self]], so that means facing [[West]] side. Then the next is Sumbaranza with [[Akshobya]] {{Wiki|crown}}, blue, white and [[red]] faces, no, with black, white and [[red]] faces, holding [[vajra]], [[wheel]] and [[wish fulfilling gem]], the first left holding a lasso in the {{Wiki|terrifying}} gesture at the {{Wiki|chest}}, then a [[lotus]] and sword. We take him up and with Sumbaranza we send him out. It descends to the lower seat. So this is slightly on the back side and it stands there facing the same
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| − | like ourself, to the [[East]]. The ten croadas are now complete. As soon as ten croadas are settled on their places, then the [[wheel]] starts to turn, and it starts to turn more and more speedily and [[fire]] sparks and flames start to come from the blades. So except for [[Akshobya]] in the center, all those croadas they are all in extreme [[wrathful form]] with {{Wiki|mouth}} wide open with very long cheeks and very powerful heavy [[body]] and also all the [[red]] hairs raising up into [[space]], all with also raising [[eyebrows]] and mustache, beard and so on. All with three [[eyes]], each face with three [[eyes]] wide open and all faces are very
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| − | [[wrathful]]. From the end of the [[eyebrows]] and from the hairs are flames coming, also with [[wrathful]] wrinkles on their face like wrinkles made above the {{Wiki|nose}} and so on. Also they are filling the whole [[space]] by the [[sound]] of their [[wrathful]] laughter. Also the expression of the faces are constantly changing, one from another, showing their fierce faces moving and also with a big belly. So very heavy [[body]], their belly sort of hanging down on their thighs and also very thick in limbs, the arms and so on. They are all adorned with [[precious]] [[jewel]] ornaments and {{Wiki|snakes}}, not [[bone ornaments]], and the {{Wiki|crown}} there is also a
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| − | {{Wiki|snake}} also in the earrings are {{Wiki|snakes}}, also the necklace of [[precious]] [[jewel]] ornaments and the {{Wiki|snake}}, anklets and bracelets are also {{Wiki|snakes}}, with [[tiger skin]] skirt and the belt is also {{Wiki|snake}}, with a shawl, a silken shawl on the [[upper body]], upper part of the [[body]]. All these {{Wiki|snakes}} are the ten great [[nagas]], lord and [[nagas]] in their respective {{Wiki|color}}. So from the pours of their [[body]] flames come out, [[fire]] comes out and they sit in the middle of the [[fire]]. So [[Akshobya]] when we send out it immediately multiplies and then performs various [[deeds]] of the [[Buddhas]]. The Mahacroada is not yet, they are still there [[standing]] and then their work comes later. So that is all for this morning.
| + | I started the {{Wiki|encyclopedia}} in [[Australia]] and interestingly there were no negative [[attitude]] towards my work . [[Australia]] gave me a Distinguished Talented Visa for my [[activities]] and work in [[Buddhism ]]. |
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| − | Now we are in the [[form]] of [[Akshobya]] right in the center of the, in the center of the [[wheel]] with the ten Mahacroadas around and above and below us. So now the central [[Akshobya]] has given the order to the Sumbaranza which is at the bottom of the [[wheel]] to start the [[activities]] of the croadas. So the central
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| − | [[Akshobya]] looks or stares at the Sumbaranza. So by this gaze at the Sumbaranza, then Sumbaranza sends a second [[form]], instead of leaving completely from its [[own]] seat, it sends a second [[form]] which comes in front of us, in front of [[Akshobya]], asking for his [[duty]]. So when we recite the following [[mantra]] [[OM]] SUMANTRI SUGANA SUGANA [[HUM]] etc., at that [[moment]] we are giving, the [[form]] of [[Akshobya]] is giving the order to the Sumbara. Sumbara Sumbara [[HUM]] means calling Sumbara, and GEHANA GEHANA GEHANA BYUA at this [[moment]] we are telling him to go and summon all the interfering forces. So catch them and bring them here, that is an order! So that Sumbaranza holds the [[vajra]] in his first right hand. So this [[vajra]] then changes into a vajrahook. So the Sumbaranza then uses this vajrahook in every [[direction]] and in the left hand he already has a lasso. So with these two [[weapons]] he brings all the interfering forces. All the interfering forces,
| + | I am struck by how two countries may have so different [[views]] on [[Buddhism]]. I arrived back to {{Wiki|Sweden}} a year ago and turned to {{Wiki|Swedish}} government and asked if they would like to help me with the {{Wiki|encyclopedia}}. I also wrote to the {{Wiki|Swedish}} {{Wiki|Academy}} of [[Sciences]] and asked them for a positive [[attitude]] towards my work. I wrote to 60 politicians in the government but did not receive any response to my letters at all. |
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| − | namely the ten [[worldly]] interfering guardians. So they are caught from their [[heart]] and brought back. As [[Je Rinpoche]] explained the other day that for the [[worldly]] guardians of these [[directional guardians]], there is one kind which is beyond the ordinary level and that there is one [[wholesome]] type which is, [[wholesome]] [[worldly guardian]], and then [[unwholesome]] ones. The [[wholesome]] ones we have already made [[offerings]] and so on. Now the [[unwholesome]] interfering fifteen guardians are brought back by Sumbaranza and they are distributed to the Mahacroadas. So when these interfering ten guardians are sort of entrusted or given to the croadas, then in front on the ground in front of the croadas then appears what is called "hungkung" like a {{Wiki|prison}}, triangle shaped and in that all these interfering forces will be they will put the interfering forces in there. So there are in front of each of the Mahacroadas there is one such
| + | The {{Wiki|Academy}} of [[Sciences]] was [[silent]] in {{Wiki|Swedish}} way. I [[thought]] when I arrived first time to {{Wiki|Sweden}} most of the world's press was {{Wiki|present}} and even {{Wiki|Swedish}} journalists but now it seemed embarrassing for {{Wiki|Sweden}} that they gave me {{Wiki|swedish}} citizenship, Which shows that my {{Wiki|political}} [[activities]] suited them but not [[Buddhist]] . |
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| − | triangle shaped {{Wiki|prison}} so eight of them around, then one in the [[East]] [[direction]], that is for the upper one and for the [[Western]] [[direction]], that is for the lower croada. So altogether there are ten prisons in which all the guardians, these [[worldly]] interfering guardians will be put, the ten guardians, [[principal]] guardians. So these ten [[principal]] interfering [[gods]] are put in those prisons and then there is a work for the croada in the [[Northern]] [[direction]] who is called the Benindati. So Benindati and Amitidakundalini are two different names of the same [[person]]. So this croada, the Benindati sends ten [[manifestations]] of his [[own]]. So his [[manifestation]], the upper part of his [[body]] is the actual [[body]] of the croada, with blue [[body]] and with blue, white and [[red]] faces and six arms, and the right hands are holding the [[double vajra]], [[wheel]] and [[lotus]] and in the left the lasso, the [[bell]] and ax. So upper part of the [[body]] is exactly as croada.
| + | I have organized a major international [[Buddhist]] conferences and ([[Buddhism]] and Nordland) and ([[Buddhism]] and [[Australia]]) what lasted 9 years. I myself have attended other conferences at the {{Wiki|University}} of [[Berkeley]], but I have never seen such a derogatory and monotonous [[attitude]] as in {{Wiki|Europe}}, and especially in Scandinavia haven't seen such negative [[attitude]] anywhere in [[world]]. We can say openly {{Wiki|Sweden}} denies [[Buddhism]]. |
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| − | Below the waist is no {{Wiki|legs}} and so on. Instead it is a weapon, vajradagger. So this hits right on the [[crown of the head]] of each of the [[worldly]] guardians and it will go straight through the center of the [[bodies]], this [[dagger]] the [[vajrakila]]. Then when this hits on the head of these guardians, then that Sumbaranza who had a hook before, this hook changes into vajrahammer. This [[vajra]] [[dagger]] is a very powerful and flames are coming from the top. Then this Sumbaranza hits with the vajrahammer on the top of these daggers, first starting from the [[East]] one time first the directional these daggers then from the [[Southeast]] then the semidirectional daggers, then one above and one below. So while this [[visualization]] we should recite the [[mantra]] Gate, gate and so on, this [[mantra]] we must recite and at that time the Sumbaranza is hammering on all those daggers. So this [[mantra]] can be recited ten times or three times or one time. If
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| − | one recites one time then during that {{Wiki|recitation}} that one {{Wiki|recitation}}, that work is complete, it's done. If one recites three times, then during first {{Wiki|recitation}} Sumbaraza hammers on those four directional daggers and then second time to the other [[directions]] and the third time on top and the bottom, that is three [[recitations]]. So if one recites ten times, this [[mantra]], then one [[mantra]] during each [[mantra]], then this hammering work is done on each of these daggers. So this act of the Sumbaranza [[nails]] all these interfering forces completely on 30
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| − | the ground, so they become motionless, so they cannot move any more. Just like if one [[nails]] an insect or something on a board, then it goes right through
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| − | the insect and then it goes into the board and the {{Wiki|insects}} wouldn't be any more move. Something like that. These interfering forces will live, they don't [[die]]. We should not think that while the [[dagger]] goes into the [[body]] we should not think it gives a great [[pain]] and [[suffering]] to these interferences. Rather as it goes into them it gives them [[experience]] of great [[bliss]], more and more.
| + | This summer, I approached the {{Wiki|University}} of Kalmar with a proposal to hold an international conference on [[Buddhism]]. In a month's time, my secretary, Marju Broder, sent them letters with a proposal to meet to discuss cooperation and [[activities]] in [[connection]] with the conference. |
| − | | + | the {{Wiki|university}} replied to me w month later with such this [[letter]]; |
| − | ...[[principal]] like the ten laws or the [[principal]], the interference, they are now controlled in this way and the rest of the interferences are the little interferences, they are completely burned away by the flames of the [[wheel]], of the spokes. So they are completely destroyed. So like this these spokes, the
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| − | weapon spokes of the [[wheel]] turns violently producing a circle of [[fire]] all around also these daggers burning and so on. So it is a very so that no interference can at all pass by. However, still we must this is called the [[extraordinary]] [[protection]] ground, [[protection]] fence. Now we must create the ordinary protections. So we recite three times TURGI [[HUM]] ZA. When we recite this TURGI [[HUM]] ZA the first time, outside this giant [[mandala]] this [[wheel]], outside there appears a [[vajra]] fence, a fence of various solid metal fence all around of [[vajra]] [[nature]]. Second time TURGI [[HUM]] ZA then outside that yard, that fence, then a [[protection]] of [[water element]] appears all around. It is like a big ocean all around. And third TURGI [[HUM]] ZA then a [[fire mandala]] or [[fire]] fence appears outside the [[water]]. At fourth TURGI [[HUM]] ZA then outside of the [[fire]] there appears a fence of [[air]] or [[wind]], very powerful strong [[wind]]. So this {{Wiki|iron}}
| + | Dear Marju Broder, |
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| | + | I’m [[professor]] in the study of [[religions]] and like all my [[colleagues]] in the study of [[religions]] we are regularly contacted by, besides of course [[scholars]] of [[religions]], RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION. |
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| − | fence, called the [[vajra]] fence is not only fence but also from the top of the fence it also [[forms]] into like a {{Wiki|canopy}}. So it [[forms]] like a {{Wiki|canopy}} or like a dome on top made of the same material that is solid and [[indestructible]], and then under this {{Wiki|canopy}} just straight above the fence also appears [[vajra]] ceiling. Below on the ground appears [[letter]] [[HUM]] and this [[HUM]] changes into a [[vajra]] ground, [[indestructible vajra]] ground. So this ground, this ground this fence and they all become one solid piece. So the [[vajra]] ground reaches right to the bottom of the [[vajra]] fence and from the top of the [[vajra]] fence and it’s called [[vajra]] {{Wiki|canopy}} or [[vajra tent]] above it and just below the tent there is this ceiling. So inside this tent then no one can go, it's [[empty]]. This [[fire]] fence also should be [[visualized]] a whole wrapping of a [[fire]], all around, covering the whole this [[vajra]] [[protection]]. Outside the [[vajra]] [[protection]] this [[fire]]
| + | Stefan Arvidsson |
| | + | [[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}} |
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| − | covers the whole thing from top to bottom, everywhere, so it is like a big ball of [[fire]]. Also within that [[fire]] there are many [[weapons]], powerful [[weapons]] being shot inside so these arrows and spears and all kinds of [[weapons]] like that, they are shooting through the [[fire]], so that nobody can pass through. No [[space]] is left [[empty]] where someone can pass through the [[fire]]. These [[weapons]] are shooting from every [[direction]]. So that is the [[protection]] [[mandala]], complete [[protection]] [[mandala]]. We should [[meditate]] on this, we should [[visualize]] this [[protection]] [[mandala]] as very large, as large and spacy as one can, and one should [[meditate]] as precisely as one can. This is very helpful, it also helps us very much to {{Wiki|protect}} from various interferences. So after this then the [[blessing]] of the [[deities]] where one should [[visualize]] the white [[OM]] on the [[moon disc]] and [[red]] [[AH]] on the [[red lotus]], and a blue [[HUM]] on the {{Wiki|sun}} disc. They appear on the
| + | At least someone dared to answer and say what is [[thought]] about of [[Buddhist]] [[activities]] in {{Wiki|Sweden}} . It is [[interesting]] that {{Wiki|Sweden}} is talking about [[religious]] freedom. How to understand it ? |
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| − | three places the [[crown of the head]], neck and the [[heart]]. All the [[deities]] and the croadas and and every [[deities]] in the [[mandala]]. Now we again reach the point to where one must [[meditate]] on the [[shunyata]] and turn everything [[void]]. So one should recite this verse which says that there is no [[reality]], no [[meditator]], no [[meditation]], no [[object of meditation]], and so on. This is a verse from the [[root tantra]] of the [[Guhyasamaja]] we should recite this. So here we [[meditate]] on the [[subject]], [[object]] and the [[action]] everything [[void]] of [[inherent existence]]. Thus we [[meditate]] on [[shunyata]]. So before the creation of the [[mandala]] we [[meditated]] on [[shunyata]], at that time we [[meditated]] on the [[shunyata]] of the [[cause]], [[nature]] and fruit and here is the [[subject]], [[object]] and [[action]]. So which again it is the three goals of [[liberation]]. And with this [[meditation]] of [[shunyata]], then even this [[protection]] [[mandala]] and all these [[appearances]] dissolve again into [[emptiness]]
| + | This freedom seems to [[exist]] only for [[Christians]] but not for [[Buddhists]] . In addition, we wrote to many other {{Wiki|Swedish}} organizations, but the answer was [[silence]] |
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| − | we should think. So we [[meditate]] on [[shunyata]] and all the [[appearance]] starting from the [[wind mandala]], then the [[fire mandala]], the [[wind mandala]] dissolves into the [[fire mandala]] and the [[water]] into the vajraground, and so on. That is also into the [[wheels]] and that also into the [[Akshobya]] and that [[Akshobya]] also dissolves completely stage by stage and dissolves and becomes totally [[empty]], and [[meditate]] on [[shunyata]]. Then we may [[wonder]], "Why that's quite silly because we have created all these with such a great problem and now we have just began to destroy them and so maybe now is a good chance for an interference to attack, to take revenge". If one [[meditates]] on [[shunyata]] one’s [[mind]] remains in [[shunyata]], no interference can strike back. So in the [[protection]], there are various types of protections, [[protection]] fence, all these kinds of protections. But the [[Wikipedia:Absolute (philosophy)|ultimate]] [[protection]], the most powerful [[protection]], is the
| + | My secretary Marju Broder also wrote to others in Scandinavia, but the answer from them was either [[silence]] or a negative [[attitude]]. The same [[attitude]] was observed by those Swedes on Facebook who call themselves a [[Buddhists]]. |
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| − | [[meditation]] on [[shunyata]]. So at the end of this also the [[meditation]] on [[shunyata]] at the beginning and end of every [[meditation]], so one who is [[meditating]] on [[shunyata]] can never be defeated or harmed by any interference. In [[Tibet]], in the {{Wiki|past}} [[in Tibet]] there was a [[cave]] where a very powerful [[evil spirit]], [[ghost]] or [[evil spirit]] dwelt. Once a [[monk]] went for [[pilgrimage]] and spent the night in that [[cave]], he couldn't find other place to [[sleep]]. So that [[evil spirit]] took that as a very good opportunity to harm this [[monk]], but that [[monk]] was [[meditating]] all the time, [[meditating]] on [[shunyata]]. So after the [[evil spirit]] challenged the [[monk]], the [[monk]] was a very good [[meditator]]. He [[meditated]] on [[shunyata]] and he just threw his [[vajra]] like this, and it hit one of the [[eyes]] of the [[spirit]]. The [[evil spirit]], each time when the [[monk]] was [[meditating]] on [[shunyata]], the [[evil spirit]] could not see, could not find the [[monk]] anywhere. When he awakes from the
| + | That's what they wrote in {{Wiki|Swedish}} newspaper; |
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| − | [[meditation]] on [[shunyata]], then he becomes again [[visible]], he could see; like this, on and off like that, until he received that [[vajra]] on his [[eye]]. Then another story again some [[pilgrim]] spent the night in a [[cave]]. There also lived a very powerful [[evil spirit]] and when they received this [[pilgrim]] [[monk]] there, then they went to some other [[spirits]] to make a plot to kill to destroy this [[person]]. So when the two [[spirits]] reached the [[cave]] and the [[monk]] has already disappeared. Because the [[monk]] already entered into [[meditation]] by [[absorption]] of the [[shunyata]]. So therefore, they couldn't find him anywhere although he was still in that [[cave]]. The two [[spirits]] looked for the [[monk]] and "He used to be here a minute ago, was here, but where did he disappear", and they looked around in the [[cave]]. So one of these [[spirits]] is one who has already a lesson from one of the [[pilgrims]] and he said, "That kind of [[person]] is very [[dangerous]], that one who shows | + | [[Buddhism]] is a relatively small [[religion]] in {{Wiki|Sweden}}, but has seen an increase in recent years. The number of [[Buddhists]] in April 2011 is estimated at around 45,000 [[people]] or close to 0.5% of Sweden's population, making it Sweden's third largest [[religion]] after [[Christianity]] and {{Wiki|Islam}}. Most practitioners have an {{Wiki|Asian}} background and come mostly from [[Thailand]], [[China]] or [[Vietnam]]. |
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| − | and disappears and shows and disappears is a very [[dangerous]] kind". So he took his comrade and went away. So although all these protections have already dissolved, but we shouldn't {{Wiki|worry}} about interference if we [[meditate]] on the [[shunyata]] properly. So like in the process of taking [[rebirth]] first if we are going to take [[rebirth]] as a [[human being]], then we must have a place to take that [[rebirth]] and a place or [[world]] or place to take that [[rebirth]]. So in the same way first of all here we are now going to create, we are going to create again the [[vajra]] ground and then all the [[mandala]] and mansion and so on. While we are in the [[state]] of [[shunyata]] and our [[mind]] in union of [[shunyata]], [[bliss]] and [[voidness]], and that itself then creates that [[state of mind]] creates instantly again [[vajra]] ground, [[vajra]] fence, [[vajra]] {{Wiki|canopy}} and the ceiling and also [[fire]] outside and all these {{Wiki|environment}} is instantly created. So what is left out is this [[extraordinary]] [[protection]], this [[wheel]] of [[weapons]] as well as this 31
| + | In addition, the {{Wiki|Swedish}} government requested that {{Wiki|donations}} to [[Buddhists]] be taxed on the basis of income. |
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| − | [[water mandala]] and then this [[wind]]. Those three things are left out. Otherwise again the same thing comes into [[existence]]. In an instant, then [[vajra]] ground,
| + | http://religionsvetenskapligakommentarer.blogspot.com/2012/09/strukturell-diskriminering-nar.html |
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| − | very very broad, very large, very vast and [[vajra]] fence and [[vajra tent]] and the ceiling and outside of that, then the whole [[wheel]] of [[fire]], everything is again appeared. Now inside this very broad [[vajra]] fence appears a very broad and very large and broad white triangle with three points. So something like that, this white triangle the lower end is [[touching]] the ground, then it is [[empty]] inside, [[standing]] up like this example. There are three different ways of
| + | http://religionsvetenskapligakommentarer.blogspot.com/2019/08/buddhistiska-tempel-beskattas-for.html |
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| − | [[visualizing]] this triangle. One way of [[visualizing]] it is like this; counting the three points, two on the top and one at the bottom, sort of like three points this way and sort of makes a slightly longish sort of thing instead of making a completely triangle like this, it is like a long thing, flat thing. So there are two ways of [[visualizing]] them, either both are correct, and both are significant and these three points [[symbolize]] the [[three doors of liberation]], the three [[shunyata]], and its outer {{Wiki|color}} is white and interior is [[red]]. That [[symbolized]] [[bliss]] and [[voidness]]. So that means everything what is generated within that triangle, all has this [[essence]] of [[bliss]] and [[void]] and when we will [[visualize]] the inside there, when we will [[visualize]] the [[divine]] mansion, the mansion will start about half of the triangle and from there we will construct the mansion and the [[highest]] peak, the top, the roof of the
| + | It,s a [[shame]] to take a [[money]] from [[buddhist monks]]. [[Interesting]] how much {{Wiki|Swedish}} government pays for [[Christian]] {{Wiki|church}} to keep it alive. |
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| − | mansion will come just {{Wiki|equal}} to the top of the triangle, opening of the triangle. That is one way of [[visualizing]] the triangle in that way, as [[Rinpoche]] has shown. Then [[visualizing]] the mansion inside, something like a bridge, because when the point instead of like a pyramid upside down, if one [[visualizes]] like three pointed like a tube, then inside there to [[visualize]] the mansion it would then be like building a bridge inside. This is considered as incorrect way
| + | it shows specifically how the {{Wiki|Swedish}} government and [[people]] view [[Buddhism]]. You could say frankly that they [[hate]] [[Buddhism]] |
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| − | of [[visualizing]]. So we should put that aside. So that is the correct way of [[visualizing]] the triangle, so the lower point is [[touching]] the ground and it's very broad, very very broad, very spacious and there is very much [[space]] inside. Then about half of this triangle then we should [[visualize]] a [[lotus seat]], also very broad filling this whole interior of the triangle. So the [[lotus]] has something similar to this. The petals, then the pistil and the stamen, they
| + | It shows how wrong country I chose when I was expelled from the {{Wiki|Soviet Union}} by [[Gorbachev]] when I made, first time in [[Soviet]] history, an [[opposition]] party against [[Communist Party]], My [[idea]] that erupted the {{Wiki|Soviet Union}} and perestroika. |
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| − | all similar to that, but the actual [[lotus flower]] which grows in the pond, in the lake, has a very different, is quite different shaped than an ordinary [[flower]]. We should look at it. The central part is very solid, the central part is very solid, sort of [[yellow]] round, [[yellow]] solid thing like in the middle. In [[India]] in many lakes you can find the real [[lotus flower]]. So there are usually [[eight petals]] or sixteen petals or like that and the most central part is
| + | Having lived in {{Wiki|Sweden}} for years, I did not come to the [[idea]] or [[understanding]] that {{Wiki|Sweden}} does not like a [[Buddhism]] because I was not involved in promoting [[Buddhism]] in {{Wiki|Sweden}}. |
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| − | the stamen, a solid [[yellow]] thing, which is flat with little things on top and is a solid piece. I think [[people]] also eat that. There is something inside. Then all around the stamen there are the pistils, something straining, slightly different [[yellow]] {{Wiki|color}}. Then the petals. So that is the kind of [[lotus]] which is [[visualized]] in here, much broader. So we should [[visualize]] this [[lotus]] and so on according to the size, according to our need, because later on it depends
| + | I have been actively involved in [[Buddhism]] for 45 years, I established the [[Nyingma]] [[Buddhist tradition]] in {{Wiki|Estonia}}, built 5 [[stupas]] there, My friends also actively contributed to the translation of a large amount of [[Buddhist literature]]. [[Soviet]] times nobody paid [[attention]] to my work in field of [[Buddhism]]. |
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| − | very much how large one is going to [[visualize]] one’s [[own]] [[body]]. If one is going to [[visualize]] one’s [[body]] as ordinary [[human]] size, then we would need according to that we need a house which is big enough to fit us and to have also [[space]] for other [[deities]] and so on. So according to that we should [[visualize]] this size of the [[lotus]]. So our arm span, if we [[visualize]] a normal size of [[human body]] then it is four hand foot, that is which equals one arm span, that is
| + | Now when I went back to {{Wiki|Estonia}} and started [[to build]] a new [[stupa]] the new [[Estonian]] government arrested me and my friends and accused me that I am hiding [[weapons]] in my country house what I haven't visited already 15 years . |
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| − | called in the text is given one size of the door in the [[mandala]], and so for that if we are going to [[visualize]] our [[body]] about that size, then this central part of the [[lotus]] would be about eight doors, so eight arm spans large, straight from one end to the other end. So then because on top of this [[lotus]] we will [[visualize]] a cross [[vajra]]. So the central part of the cross [[vajra]], from one end to the other end, is 12 doors or 12 arm spans, and the prong has three, | + | They hold me in jail two days until {{Wiki|swedish}} ambassador Dag Hartelius called to the police. Why it's happened? Because in {{Wiki|Estonia}} old [[Wikipedia:Communism|communists]] are still in power. And they [[hate]] me because I destroyed the {{Wiki|Soviet Union}}. |
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| − | each side three arm spans. So there is, then we adding a little more [[space]] so it is about 20 doors we need in the center. The petals about half arm span, length of half an arm span. Sixty such petals, 64 or 32 whichever one suits one’s [[mind]]. So from the beginning to have a complete a precise number of petals is rather difficult to [[visualize]], so if one just [[thinks]] that there are a lot of petals, that is sufficient. Generally for this kind of practice one should
| + | I built a [[stupa]] and large [[prayer wheel]] then left {{Wiki|Estonia}}., 1982 I build 4 [[stupas]] with my friends in {{Wiki|Estonia}}, first [[Buddhist]] [[thangkas]] were made by Arno Arrak it was the start for [[Buddhism in Estonia]]. |
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| − | receive the teachings as many times as possible. So because one time receiving a [[teaching]] one should not, this is not completely reliable, because the [[Master]] can also make some mistakes and [[translator]] can make lots of mistakes. Then of course the [[disciple]], when we hear we can mishear something, or misinterpret something, misunderstand somethings, so therefore it is not really sufficient to be taken completely seriously. So once there was a [[monk]] who
| + | At the same time, the {{Wiki|University of Tartu}} in {{Wiki|Estonia}} was extremely contemptuous of my [[activities]], led by Linnart Mäll,who was a chronic alcoholic plus his students Märt Läänemets and Maret Kark supported him. |
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| − | was quite innocent, not very {{Wiki|intelligent}} but full of [[devotion]], very [[faithful]] and also very hard worker. He went to receive some teachings from a [[guru]] who had no [[hair]] on his head, who was bald. So he asked for a [[guru yoga]] [[meditation]], so devoted to the [[guru]] and the [[guru]] told him, "You [[visualize]] me on your head and then the streams of {{Wiki|light}} coming from my [[body]] and purifying yourself'. You [[meditate]] on that. So actually [[Lama]] [[taught]] that if you [[visualize]] me on your
| + | It is striking that instead of cooperation, there is an immediate denigration against [[Buddhist]] [[activities]] from [[scientific]] side . Now that everyone is talking about a multicultural {{Wiki|era}}, both freedom of {{Wiki|speech}} and freedom of [[religion]], the {{Wiki|Swedish}} government is asking to tax {{Wiki|donations}} to [[Buddhists]] . |
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| − | head, the [[Lama]] on his head, but he misunderstood and he took it to [[visualize]] himself on the head of the [[guru]]. So when he went back to his room and he started [[meditating]], tried to seat himself on the head of the [[guru]], since [[guru]] has no [[hair]] and a very smooth head, so he had a problem slipping over and falling down. Then he worked for a very long time and after he got really sort of fed up with the practice, then he went to the [[guru]] and said, ' ' I tried
| + | An example my secretary asked {{Wiki|Oxford University}} to participate on coming conference [[Buddhism]] and Nordland and she got such answer : |
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| − | my best, but since you are so bald, then it is quite impossible for me to sit there". And [[Lama]] didn't want to [[shock]] him or disappoint him so he didn't say he was wrong, completely wrong. He said, "That's very good you have well done, but if you have faced such a difficulty, since because of my being bald, if you find it really uncomfortable to your [[mind]], now instead of that you [[visualize]] me on your head". So he did that and then it worded very well and not only
| + | I am sorry to say that I cannot give you any encouragement. The OCBS is a small institute with very limited resources. We are not even able to pay any {{Wiki|academic}} salaries. We also have nobody here who [[knows]] anything about [[Buddhism]] and Nordland, so we cannot offer any expertise |
| − | that, he has [[attained]] a very [[great accomplishment]] from this and was very successful. So we should [[visualize]] the [[lotus]] according to size of our [[body]], for ordinary [[human body]], about the size of our [[own]] [[body]]. Then we need about 20 arm spans for the [[lotus]] and we should [[visualize]] all these petals endowed with [[five colors]], white, [[yellow]], [[red]], [[green]] and blue. Then again these colors are repeating, these petals. So there are many different colors, multiple colors.
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| − | The central part should be [[visualized]] [[green]] and the pistils around the central part are all [[yellow]]. Right in the center of the [[lotus]] we are going [[to build]] the mansion which is again 20 arm spans. It has 20 arm spans in length, square sort of foundation. So the wall we are going [[to build]] there is 20 arm span and the height is five arm span. So this foundation we shouldn't sort of think that we are, like this is a stage, like a foundation a square one right at
| + | Yours sincerely, |
| | + | [[Richard Gombrich]] |
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| − | the center. So we shouldn't {{Wiki|worry}} about many trucks coming and bringing bricks in and cementing them and so on. This process is not necessary. You just [[visualize]] them in your [[mind]], so instantly they [[form]] such a steady one. A blue, a solid piece square sort of stage right in the center of the [[lotus]]. The width is 12 arm spans. The [[lotus]] is 20, this foundation is 12, and the height is 5 arm spans. So this is the foundation for the [[mandala]] and at the same
| + | And it is a solid old {{Wiki|university}} with English [[traditions]]. |
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| − | time this is the center of the [[vajra]], blue crossvajra. So from each side, the head of the [[vajra]], the prongs of the [[vajra]] are coming out. About half of the prongs of the [[vajra]] are coming out of these walls, out of the wall. So these prongs have three arm spans in length coming out of this stage. | + | The same time we have big site in [[Internet]] dedicated to this conference. |
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| | + | The question arises as how [[Buddhists]] do not notice what other [[Buddhists]] are talking about [[Buddhism]] in their work on conference [[Buddhism]] and Nordland. |
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| − | The prongs of the [[vajra]] reach just the end of the pistil. Then on each side there are two stairs going up from the ground of the [[lotus]], from the center of the [[lotus]], two stairs going up between the prongs of the [[vajra]], from each side. So the [[vajra]] is sort of coming out of the stage. So there are 16 steps to
| + | It shows the [[stupidity]] and short-sightedness of the {{Wiki|Europeans}} and its [[universities]], And we talk about [[religious]] freedom here . Compared to the {{Wiki|University}} of [[Berkeley]], who immediately agreed to collaborate with leading [[professor]] [[Lewis Lancaster]] .The only company that is actively involved in translating texts and spreading [[knowledge]] about Buddhism,in our days which is [[Lotsawa house]] and its a very big contribution to {{Wiki|European}} [[Buddhism]], |
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| − | this stairs. So on this ground now, on top of this the [[mandala]] must be built so the actual mansion of the [[mandala]], the mansion is 8, the width is 8 arm spans; from inside, from one end to the other end of the wall is 8 arm spans or the 8 door size. The width of the wall itself it is one quarter of the door size, so that is one hand foot. The height of these walls are 13 arm spans. So the way how the mansion is made, there are four gates on each side. So first
| + | https://www.lotsawahouse.org/ |
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| − | from this corner is a wall and then when it reaches to the entrance, then the wall goes out in front, the walls come like that and then it goes like this to sort of a doorway, corridor. This corridor isn't very long and then again it goes the wall comes like that and goes like this and again it goes out, about one arm span. Then again it goes in front about one half arm span. So it is like when from inside the [[mandala]], beginning from [[Rinpoche's]] side so the
| + | It,s [[interesting]] most of those [[people]] doesn't belong to {{Wiki|Europe}} who translate in [[Lotsawa House]]. I know {{Wiki|Erik Pema Kunsang}} because when I started with {{Wiki|Chinese}} {{Wiki|Encyclopedia}} he connected me and his relationship to my project was very positive and favorable. He is from {{Wiki|Denmark}} . And well known [[translator]] from [[Tibetan]]. |
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| − | wall and then there is the wall of the corridor which is one arm span, then again it goes that way to the right, then one arm span then again it comes in front half arm span. The same from the other side and just at the end of the corridor is the actual door, door of the entrance to the mansion. So therefore, there is a little outside the corridor, foyer. So the same thing in each [[direction]]. In each [[direction]] there is the door and this little
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| − | corridor, then there is the, first there is the entrance, then is the little corridor then there comes the door and then the wall that goes like that which [[forms]] the outside a little stage. So outside there, on top of that [[space]] there, there is what is called thubub. Thubub, that is how do you call this when old, the {{Wiki|Greek}} or {{Wiki|Roman}} house they have this thing in front the pillars. There are two pillars. On each there are two pillars here and two pillars there,
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| − | and they are coming out of a [[vase]]. There is a big [[vase]] and then out of the [[vase]] is coming this pillar on two sides, two pillars here and two pillars there which supports that thing on top, this portico thing. This portico has a particular shape like that and so the pillars are together with the [[vase]] is five arm spans in height. So these two pillars here are connected by a beam and also on the other side. Then there are two beams from these two pillars, from
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| − | the other two pillars which have in between with 16 arm spans. So on top of these, now these, this front of these beams, these long beams there are two stages which are called seranum, made of {{Wiki|gold}}, a little sort of support. Then on top of this square, this piece made of {{Wiki|gold}} then there is a sherbu which is slightly longer than this one, not completely square which is blue in {{Wiki|color}}, it is called sherbu. Then on top of that there is the [[precious]] called
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| − | [[Rinpoche]]. So this is [[red]] piece which is slightly longer than the other. On top of that is sthumi which is severone. So that is a black {{Wiki|color}} which has like a design of a [[horse]] shoe. On top of that are two little pillars, just one and a half hand foot is that height. On top of that comes the veranda which is slightly longer and on top of that again two little pillars. So on top of that then comes another sherbu which then goes from one end to the other end
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| − | which connects the whole thing. So that is a long sherbu. On top of that is a [[Rinpoche]] which is put on top of sherbu. They are a different {{Wiki|color}}, they are same length and they all have 18 hand foot and they are all, then there is sthumi with, again that thing with a horseshoe on it, but this time is a very long one, the same length, also with 18 hand foot. So there are three, like three stages. Then on top of that is a dayup which is slightly shorter, only 10
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| − | hand foot, right in the middle. In the center of that on top there is the [[wheel of dharma]] and the two deers. So all these [[forms]], zig [[zag]] sort of [[form]] from outside, first there is coming out, then a little bit goes in, little bit goes in, then two little pillars then it starts to come out again, then go in. Then with this [[wheel]] and the deers on top. Altogether when it is all completed it looks very beautiful from outside. So the pillars are, the long pillars
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| − | which support the whole thing has five arm spans so it is high enough so when someone goes and comes there is still some [[space]] left above. One doesn't bump into it. Then all around this thing above the door there are many ornaments, decorations, banners like these and then also many [[precious]] ornaments are hanging from there which make it very very beautiful to look at from outside. So the wall of the mansion is one hand foot but within there there are five
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| − | layers with five different colors. So from outside the first layer is white, then inside that is [[yellow]], then inside that is [[red]], then [[green]], then blue. So altogether then the width is one hand foot, a quarter of a door size. So from outside if one looks outside there is a white wall, but actually it is something quite transparent, so you can also see the other colors through. If you look from inside it is bluish because of the first layer from inside is
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| − | blue. Blue, [[green]], [[red]], [[yellow]] and white. From outside, white, [[yellow]], [[red]], [[green]] and blue. Now outside the wall just all around the wall, what is called nambu that is a little stage which is joined to the wall, a stage which is two hand foot height and two hand foot where someone can take rest or can just sit there on that stage, it's a little stage which goes all around the, except for the doors, it goes all around the wall. Also the height is two hand foot
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| − | and the width also. So as the corridor wall is one arm span or four hand foots, but from the outside it is two arm spans this corridor, the width of the corridor is two hand foot. It is because that wall has one hand foot, so there are two wall comes. There is the inner wall and then there is an outer wall so the [[space]] left in between from outside is only two hand foot for the corridor. So this little stage which goes around the wall it starts right from
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| − | outside of the corridor, it connects to the corridor from outside, the wall of the corridor from outside. From one corridor to the other corridor, then like this in each [[direction]] on each corner it goes around the corner. That little stage is nambu is in [[red]] {{Wiki|color}}. So on that stage there are the [[offering goddesses]] [[standing]] there and making [[offerings]] and [[dancing]] and so on which can be seen very clearly from inside because the wall is transparent. So actually
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| − | when one should learn this [[mandala]] thing should be [[taught]] while one builds a three dimensional [[mandala]]. The three dimensional [[mandala]], while we are building, then one learns it, one learns very correctly. But there is no time now [[to build]] the [[mandala]] and everything. However, this would give some rough [[idea]] about how the [[mandala]] is and if one wishes then one should look a three dimensional [[mandala]], those who might have seen it in [[Dharmsala]] in the Library
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| − | and made one, also in [[tantric colleges]]. However, [[Je Rinpoche]] said they are done quite simple and so it is quite important for a [[practitioner of tantra]] to learn about the details of the [[mandala]] and how they are made. So the wall is thirteen hand foot high and plus, then on top of that there is one hand foot sherbu on top of the wall. Pagu has one hand foot on top of the wall. So this Pagu which has one hand foot in height is right on top. It goes all around on
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| − | top of the wall, but it comes out a little bit, is a bit larger than the wall so it comes out a little bit from the wall. So this Pagu in the [[red]] {{Wiki|color}} and from outside on that many golden decorations are placed on this [[red]] rim. On top of that Pagu then there are what is called four [[bells]], four golden [[bells]], so again like a golden frame, very flat and very thin {{Wiki|gold}} layer is put on, four layers of the {{Wiki|gold}} is put on and these are supported by beams, some beams
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| − | going in between them so that there are some holes left, like a ventilation. So the wall has thirteen hand foot, Pagu has one hand foot, and all these {{Wiki|gold}} [[bells]] altogether have two hand foot in height. So then now for the ceiling, there are the beams for the ceiling so this is not put on top of the [[highest]] {{Wiki|gold}} belt rather it is through the top the [[highest]] {{Wiki|gold}} belt. So there are four [[principal]] beams, two going this way and two going that way, so [[forms]] are crossed 33
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| − | like that right in the center and that makes a square thing right in the center of [[mandala]]. Now these beams are supported by eight pillars inside the mansion. So just from the wall inside, now we must be on the floor on the inside of the [[mandala]]. From the center to the wall is half way and there is again
| + | https://lotsawahouse.blog/interviews/erik-pema-kunsang/ |
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| − | a very sort of wall which a very low one which has only one hand foot in height that is a circle right in the center of the floor. On top of that little wall or that stage then all the pillars stand on that thing, so two pillars in each [[direction]]. That supports the beams in the ceiling and the square thing right in the middle of these beams crossing of beams, is [[empty]], is uncovered. So the ceiling comes like that from all [[directions]] and right in the center it is [[empty]] and so then there is a little sort of roof, again four pillars put on that which has beams all around and that supports the [[highest]] roof, the golden roof, like that. Then that roof, that golden roof, is again supported by many beams inside, two major beams coming out like that, then there is a flat piece, then there are many other narrow beams from everywhere, then on top of that then there is the golden roof as we see there and then all around
| + | Another [[person]] who has helped me a lot is from [[Holland]]. I asked [[money]] to buy a new {{Wiki|computer}} and new glasses for myself because the old {{Wiki|computer}} is too old and slow he reacted immediately . The rest of the {{Wiki|europe}} was quiet. |
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| − | the roof there are many ornaments hanging, decorations ornaments, hanging from all sides so it is very beautiful thing to see. So [[Rinpoche]] explains some details of the size of all these details, however the numbers are not so important, so what we should think is, create from your [[mind]] a mansion like that roughly of this shape and as beautiful as one can. So the ceiling also has the {{Wiki|color}} of the different [[directions]], the Eastern [[direction]] is white, [[South]] is [[yellow]], [[West]] is [[red]] and [[North]] is [[green]]. Also the floors are also divided like that by the same colors of each [[direction]]. Right in the center of the floor where the [[deity]] should sit there is a stage, there is a round stage. That is something special for the [[Guhyasamaja]], this white stage which is a round one, right in the center of the floor. So on that stage, on that stage there is the [[lotus]] and the {{Wiki|sun}} disc and the [[deity]] will sit there. So this round stage is
| + | I understand because it,s a [[war]] in our days accely between [[christianity]] and [[Buddhism]] what has found new territories here in {{Wiki|Europe}},. |
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| − | a special thing for the [[Guhyasamaja]] and that is not just the one solid piece, but it is like a little [[temple]] inside, there is also a little [[temple]] so there is also like little windows and so on, very beautifully made. It is like a room inside and also very jeweled ornaments that made from [[jewels]] and so on. This is necessary because otherwise there is no place for Sumbaranza, Sumbaranza, after Sumbaranza who always sits underground so really has to stay under the floor. So therefore a place is necessary for him under the [[deity]], a special place a special room. Then also in [[Guhyasamaja]] there is another thing, there again four pillars right in the center, no eight pillars right in the center, fine pillars going right inside, goes up under the roof in the center of the roof. Then on top of these pillars there is a little {{Wiki|canopy}} which is round and it has again four beams in that circle, that circular roof in there.
| + | When I was 11 years old I read the [[book]] about [[Buddhism]] and it was written that [[Buddha]] was talking about huge amount of other [[worlds]] and [[universes]] the same time I head in school that {{Wiki|Galileo}}, on the other hand, was tried by the Inquisition after his [[book]] was published. |
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| − | That is to hang this {{Wiki|canopy}}, this decoration {{Wiki|canopy}} where it should be hanged afterwards. Also above there is the place for Ushnishachakravati, the one who sits on top. So now in the, around that thing, that round stage which supports these pillars so there are nine places [[including]] the center. On the [[East]] is the place of [[Vairocana]], then [[South]] is for Ratnasambava, [[West]] for [[Amitaba]], the [[North]] for Ammogishiddi. Then those in between them are the places for the [[consorts]]. Outside of that circle then there is another circle and with all the [[goddesses]] of [[sense objects]], [[form]], [[sound]], {{Wiki|smell}}, {{Wiki|tactile}} and all those, then eight [[vase]], [[amrita]] [[vase]], and outside of that eight [[vase]] then at each gate inside there are two [[Bodhisattvas]] at the side of each gate. So the [[eight Bodhisattvas]], all the [[Bodhisattvas]], Avalokitishvara, [[Manjushri]], etc. those [[Bodhisattvas]] they are [[standing]] on the side of each gates, inside the [[mandala]]
| + | He said that the [[Earth]] revolved around the {{Wiki|sun}}, a {{Wiki|theory}} now known to be true, I understood immediately value of the [[christianity]] who was telling such rubbish about [[cosmology]] . [[Buddhism]] for me as always been a [[science]] and I don't understand why others haven't found such values in [[Buddhist teachings]]. |
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| − | inside the mansion. Inside the corridor in each four corridors there is a place for the croadas. Then the four corners of the mansion are four more croadas. In the same order, they are sitting in the same order like we had [[visualized]] them before, their places are the same. So that is, so this completes all the places for the 32 [[deities]] of the [[Guhyasamaja mandala]], the main figure in the center and then the four [[Buddhas]] in the [[four directions]] and their four [[consorts]] and in between them then the four [[sense]] [[goddesses]] and then there are the [[eight Bodhisattvas]] and eight croadas and then one croada up there and one croada below, 32 [[deities]] all complete. So this is just explanation, it is not a real [[process of visualization]]. That will come later. [[Je Rinpoche]] is just giving a general explanation about this [[mandala]]. So in the actual process of [[meditation]] we have [[visualized]] first this triangle thing, then the [[lotus]] and in
| + | And {{Wiki|Europe}} still holds the same {{Wiki|principles}} as you can see here in {{Wiki|Sweden}}. For them {{Wiki|Sweden}} is a center of the [[universe]] with his 10.23 million (2019) population. So narrow minded [[people]] here.When you use your {{Wiki|brain}} at least little bit you can understand who,ll be the winner in this [[war]]. |
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| − | the center of the [[lotus]] the [[double vajra]]. We shouldn't [[visualize]] straight away the [[vajra]]. First one must [[visualize]] the [[mandalas]] of different [[elements]]. So for creating these [[mandalas]] of the [[elements]] then first [[letter]] on that [[lotus]] is [[HUM]] YAMO [[HUM]], these three letters appear, [[HUM]] and [[YAM]] and [[HUM]]. [[YAM]] in the center. After that, that [[YAM]] changes into a [[bow]] shaped [[air]] [[mandala]], very large, fitting in the center of the [[lotus]]. So this half of a circle, the shape is half of a circle facing in front. This [[HUM]] changes into a [[Vajra]] which will stand on the two edges of this [[wind mandala]]. Then on top of that, on top of this [[mandala]], then appears [[HUM]], [[RAM]] and [[HUM]]. [[RAM]] [[red]]. So the [[RAM]] changes into [[fire mandala]], triangle shaped, one point is facing the front, the two others the back. That [[HUM]] changes into, those two HUMs change into two [[vajras]] [[standing]] on the two points of the triangle. On top of this [[mandala]] then there is a [[HUM]],
| + | [[Buddhist psychology]] has existed two thousand years , {{Wiki|Europe}} discovered it just couple of hundred years back. It seems now that {{Wiki|European}} way of [[thinking]] is really slow and and related to [[Christian]] [[thought]]. |
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| − | again [[HUM]] and BAM and [[HUM]]. So that wide BAM changes into the [[water mandala]] which is a circular [[water mandala]], white. Again the two HUMs change into two [[vajras]] [[standing]] on two edges of this [[mandala]], [[water mandala]]. On top of that again [[HUM]] and [[LAM]] [[yellow]] and HO. This [[yellow]] [[LAM]] changes into an [[earth mandala]] which is square solid piece. The [[HUM]] again stands, the two HUMs stand on the two edges of this piece. So there are four [[mandalas]], a stack of four [[mandalas]].
| + | One thing is a [[religion]] another is [[scientific]] approach. [[Buddhism]] is [[science]] because it helps you to understand yourself [[Christianity]] reveals that {{Wiki|Jesus}} is your liberator. In [[Buddhism]] you have to {{Wiki|liberate}} yourself. It means different way of [[thinking]] and [[understanding]] about the [[world]] and about your [[own mind]]. |
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| − | So, in fact, these four [[mandalas]] are of the [[nature]] of the four [[consorts]]. That is Jenma, then Mamake, and Kerkama, and [[Dolma]], there are four [[consorts]] of the four [[Dhyana]] [[Buddhas]]. The [[essence]] of those four [[consorts]] are actually the four [[boundless]] [[mind]]; that is, the [[boundless]] [[love]], the [[boundless compassion]], the
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| − | [[boundless]] [[joy]] and [[boundless]] [[equanimity]]. So now we understand that there is the triangle shape outside, triangle [[mandala]] outside, then inside there is the [[lotus]] and right in the center of the [[lotus]] then these [[mandala]], [[wind]], [[fire]], [[water]] and [[earth]] are sort of stacked on top of the other, so it comes up quite high. After that all these four [[mandalas]] of the [[four elements]], they will change into one. That changes into the [[form]] of this [[double vajra]]. So those [[elements]] have taken their shape of the cross [[vajra]] as [[Je Rinpoche]] explained in detail before. In the center of this cross [[vajra]] we should [[visualize]] a [[letter]] DRUM, white in {{Wiki|color}}, very big one. This DRUM is sending out [[rays of light]], it says "A cloud of {{Wiki|light}} is [[emanating]] from it which holds the [[essence]] of the [[Buddha]]. Then that DRUM changes its [[form]] completely into the mansion. This DRUM changes [[form]] then the whole mansion appears at once, simultaneously
| + | Now you can see in web often [[word]] [[tantra]] what [[Christianity]] uses for [[own]] purposes it means borrowing from [[Buddhism]], but I havent noticed that [[Buddhism]] is using [[christian]] {{Wiki|terminology}}. It means {{Wiki|Europe}} and {{Wiki|European}} [[knowledge]] has nothing to offer anymore new [[ideas]] in field of [[spirituality]] and for a person’s personal [[spiritual]] development,Christianity has only one most important [[book]] the Bible [[Buddhism]] has them thousands. |
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| − | every part appeared all complete. So this [[divine]] mansion is, {{Wiki|transcends}} all the [[beauty]] of mansions of [[humans]] and of [[gods]]. It is very beautiful in [[appearance]], very radiant full of {{Wiki|light}} and {{Wiki|color}} and at the same time made of all [[precious]] {{Wiki|substances}} and also holds the [[essence]] of [[Buddha's wisdom]]. Now after the [[mandala]] is ready, then in the center on that round stage, then appears a [[lotus]] and {{Wiki|sun}} disc. Also all the seats of those Mahacroadas, those which are in the four corridors and also the four corners and one on top and on bottom, under the seat of the [[deity]], their cushions are also [[lotus]] and {{Wiki|sun}} disc. 34
| + | [[People]] always like to have a rich friends then what about [[religion]]? [[Books]] consist [[ideas]] , teachings view of the [[world]] and I understand why [[people]] in our days who choose a [[buddhism]]. Because it has more real [[intellectual]] values then [[christianity]]. I understand how most of the [[people]] in {{Wiki|Europe}} and specially in {{Wiki|Sweden}} react on my words but someone have to be the first who says that [[king]] is naked. |
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| − | All the other [[deities]] on the Eastern [[direction]], such as [[Vairocana]] and the [[consorts]] and so on all those [[deities]] are with [[lotus]] and [[moon disc]]. Then on the [[South]] for Mamake, this [[consort]] Mamake, has a [[vajra seat]]. All the rest of the [[deities]] on the Southern [[direction]], except for Mamake, they all have a cushion
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| − | make of [[precious]] [[jewels]]. Those on the, [[deities]] on the [[West]] they all sit on [[red lotus]]. Those on the [[North]], [[deities]] on the [[North]] are sitting on a cross [[vajra]], [[double vajra]]. So there are 32 [[deities]], but there are 31 cushions. Because the central figure of [[Guhyasamaja]] and the [[consort]] are sitting on the one cushion, sharing the same cushion. [[Je Rinpoche]] forgot completely about the pause in the middle, the break in the middle. So it is time for a long break. So actually all these should be explained in detail and important to understand, but it cannot be done at one time. One of the [[obstacles]], [[Je Rinpoche]] says one of the, the number one [[obstacle]] is [[Tibetan language]]. So the texts are most of them in [[Tibetan]], so if you can read [[Tibetan]] it would be much easier for you and especially with this [[Guhyasamaja]] [[sadhana]] is not translated in English, so it is difficult. However, maybe sometime this will be translated in English, so that will help. Also you should later learn about these [[mandalas]], with some [[teacher]] actually guiding through a [[mandala]] and actually demonstrating how it is made and so. Then it could help very much. In [[India]] there are a lot of [[monks]] who know about this quite well. Even in [[Je Rinpoche's]] [[monastery]], even the
| + | I was first who told the [[truth]] in {{Wiki|Soviet Union}} publicly and I was expelled does it mean that {{Wiki|Europe}} or {{Wiki|Sweden}} will expel me too ? You can see everywhere the new {{Wiki|political}} approach to be friendly, [[peaceful]], not to protest or fight with the government. |
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| − | very young [[monks]] they have already learned about these and so it is not very difficult to find this kind of [[knowledge]]. So although we have still many difficulties and [[obstacles]] and also there isn't much time for everybody to [[practice Dharma]], there are other engagements, other [[commitments]] and [[activities]] and so on. However, one should try to learn and practice as much as one can and specially give much {{Wiki|emphasis}} to make great [[effort]] to develop [[Bodhichitta]] and the right kind of [[renunciation]] and [[understanding]] of [[Shunyata]]. These are the principals of the [[Path]]. So one must give great importance to these because without these foundations, even if one engages in some advanced practice, complicated practice of [[tantra]], it is only complicated practice, besides that, there is no much [[benefit]]. But it doesn't mean that we should completely forget about the [[tantra]] and [[tantric practices]], one should still on the basis of
| + | Why? Because the masses are being asked to be pushed into certain frames so that someone can [[calmly]] [[empty]] the people's pockets of [[money]]. Banks {{Wiki|rule}} everywhere, but if you ask them for [[money]] for their [[own]] [[activities]], you can [[die]] before they help you. |
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| − | developing the [[Bodhichitta]] and [[understanding]] of [[Shunyata]], one should also try the practice of [[tantra]], particularly in the [[state]] of generation it is very beneficial. It leaves very great imprint although one cannot begin immediately all the practice in the stage of completion. But the [[state]] of generation is very important, it is an indispensable foundation for the completion too. Therefore, in this way if you make [[effort]], then a very positive fruit will be obtained. For example now, the lake over here is frozen and is hard, is solid ground and by [[thinking]] this is very solid ground, if we start [[to build]] a nice house and very good house on it, after some weeks or some months then you will end up at the bottom of the lake. So in the same way if the [[refuge]] and generation of [[Bodhichitta]] and the [[understanding]] of [[Shunyata]] and [[renunciation]], if these are these remain very [[superficial]] and unsteady, then even though we
| + | If you look at governments, they are filled with politicians, [[people]] who do not even have a specific [[education]] to work in a given place or area, and they all always vote diligently in an area that is distant and incomprehensible to them. Recalling Alfred Nobel's message about {{Wiki|democracy}}, he can be said that he was a [[wise]] and the only Swede who understood the basic {{Wiki|principles}} of {{Wiki|democracy}} and expressed them exactly. |
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| − | try [[to build]] a very fantastic building of [[tantra]] on it, it will not be very fruitful, it will not be able to stand very long. So it says that "Without the practice, {{Wiki|training}} of the [[mind]] to the common [[path]], if one tries this high practice it is like riding an untamed bull". So without this [[development]] through the stages of [[Lam Rim]], the common [[path]] or practice of [[Bodhichitta]] and this foundation, if one tries advanced practice it is just like like riding a very wild [[elephant]], or a child on a very wild [[horse]]. It is quite certain that that child would fall down after a few, how do you say that the [[horse]] will jump, the [[horse]] is not used to the mount, so therefore in a minute the child will be on the ground. A [[person]] who is well trained, who is powerful and who is well trained in riding wild [[horses]] then can ride the [[horse]] and although how much the [[horse]] jumps around the [[person]] will not fall down. So without any sign of
| + | {{Wiki|Sweden}} uses his [[money]] to share prizes in [[science]], but does not notice when someone is trying to spread [[knowledge]] about [[Buddhism]]. I was told in Öland by local politicians who need this {{Wiki|encyclopedia}} of no use or need for the [[people]]. Then I immediately understood what the term politician means today, [[Sven Hedin]], who was an eastern investigator, has been overlooked by the {{Wiki|Swedish}} government because he had correspondence with {{Wiki|Hitler}}. |
| − | these developments, without caring at all about the practice of developing [[Bodhichitta]] and these necessary foundations, if one practices [[tantra]], that will be a direct [[cause]] for the [[rebirth]] into the [[hell realm]]. And with the [[development]] of [[Bodhichitta]] if one takes the practice of [[tantra]] and that is most speedy course to lead to the fully [[enlightenment state]]. So -- that's all for today.
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| − | So the [[mandala]] has been explained roughly yesterday. Inside the mansion there are 31 seats. So there are 32 [[deities]] and 31 cushions which means the [[central deity]] and the [[consort]] are embracing, so they are on one cushion and therefore there is one cushion less. Now first we must generate what is called
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| − | hangmurkaha. That means "[[deity]] of special [[visualizations]]", "special generation of the [[deity]]". So that is instant generation of the [[deity]]. So this special generation or special [[attention]] that means as soon as one [[thinks]] of them, these 32 [[deities]] [[including]] one’s [[self]], they appear instantly on the seat. The way they appear is like on the television screen, then the different things for advertisement, they appear instantly out of a [[letter]] or out of like that. These are very good things for [[visualization]]. So this special generation or hangmurkaha means "special [[attention]]" "special [[intention]]" [[visualization]]. This means that as soon as one [[thinks]] of them then they appear instantly on their seats. After they have appeared then we should now take a very good close like a review, make a review of all these [[deities]], starting from one’s [[self]] in blue [[body]] with three faces, blue, white and [[red]] faces, six arms, the [[vajra]] [[wheel]],
| + | Although he is highly valued and talked about by other countries. Not that he was in correspondence with {{Wiki|Hitler}}, but his [[scientific]] work is appreciated. I have [[realized]] over the years that I have lived in {{Wiki|Sweden}} and understood , Swedes are no longer Vikings but a {{Wiki|mass}} with whom the elective class does what they want. |
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| − | [[lotus]] and the [[bell]], [[jewel]] and the sword just like before. On top of that circle, that sort of stage on [[lotus]] and {{Wiki|sun}} disc then we instantly become this [[form]]. So the central figure, our central figure one should [[visualize]] slightly larger than the other [[deities]]. The others a little lower than the central one. So in every [[mandala]] the front side of ourself, where we are facing, that is always considered as the Eastern [[direction]]. Although it doesn't correspond to the actual [[directions]], external [[directions]], always the front side of one’s [[self]] is [[East]] in the [[mandala]]. There are certain places where one must count the external [[directions]], one must do in accordance with external [[directions]], such as when we are [[sleeping]], then one should not, one’s head should not be directed towards the [[South]] or also in the [[fire puja]] then there is [[kusha grass]] put in the different [[directions]], these kind of [[directions]] is the normal
| + | if you do not belong to the official nomenclature does not support your work and [[activities]] it doesn't have any value for them, the same [[principle]] was chosen in the {{Wiki|Soviet Union}}, no authority in {{Wiki|Sweden}} responds positively to what I do. The {{Wiki|University}} of [[Berkeley]] immediately supported my [[activities]] in {{Wiki|Sweden}} they does not understand what it means. |
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| − | [[direction]] now, the external [[directions]], not the [[visualized]] ones. So in [[meditation]] in the [[mandala]] where you are facing is always [[East]]. So we should first look at one’s [[self]] in the blue [[form]] of [[Vajradhara]] and embracing with a [[consort]] Vajratouch. Vajratouch is also with three faces and six arms, with the same implements holding in the hands. The [[vajra]] [[wheel]] and [[lotus]] and [[bell]], [[jewel]] and so on like the [[deity]]. Then from there we move to the [[deity]] in front of us, that is [[Vairocana]], white, black and [[red]] faces and on the [[South]] [[direction]] there is [[Ratnasambhava]] with [[yellow]] [[body]]. On the back side that is the [[West]] there is [[red]] [[Amitaba]]. [[North]] is Ammogisiddhi [[green]]. So these five figures, [[principal]] figures are called the five Tatagathas. All with three faces and six arms. The [[Southeast]] [[goddess]], Jama, white [[goddess]]. On the [[Southwest]] is Mamake, blue. [[Northwest]] is Kirkarmo, [[red]] [[body]]. [[Northeast]] is [[Tara]], [[green]] [[body]]. That is the | + | They have their [[own]] {{Wiki|Swedish}} opinion. expressed himself in very {{Wiki|Swedish}} wayas said Stefan Arvidsson |
| − | inner circle, the inner circle around the [[deity]]. Now from there we should move to the second circle. [[Southeast]] there is Sudorjeme, that is the [[vajra]] of [[form]], [[goddess]] of Vajraform, white [[body]]. On the [[Southwest]] there is Vajrasound [[yellow]] {{Wiki|color}}. [[Northwest]] there is a Vajrasmell, [[red]] {{Wiki|color}}. [[Northeast]] there is a Vajrataste, [[green]] [[body]]. So all these four [[goddesses]] of the inner circle and four [[goddesses]] of the outer circle which are all not sitting 35
| + | [[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}} ;RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION. He even didn't want to meet us a or ask what kind of [[education]] I have. No authority in {{Wiki|Sweden}} responds positively to what I do. The same way reacted {{Wiki|Swedish}} [[buddhists]] on facebook. |
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| − | on the [[directions]], but on the semi [[directions]], they are called the eight [[goddesses]], all with three faces and six arms. Now in the [[East]], on the two sides of the Eastern door, inside there is, Maitraya and Chittigharba, white [[body]], [[Bodhisattvas]] two [[Bodhisattvas]]. So if you are coming in on the right side, on the | |
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| − | right side is Maitraya and on the left side is Chittigharba. On the two sides of the [[South]] door there is [[Vajrapani]] and [[Akashagarba]] with a [[yellow]] [[body]]. In the [[Western]] gate there is Avalokitishvara and [[Manjushri]] with [[red]] [[body]]. Then in the [[North]] on the two sides of the [[Northern]] gate there is Samantrabadra and Discomveni, the two, [[green]]. So although they are all fully [[enlightened]] [[Buddhas]], but they are in [[appearance]] like [[Bodhisattvas]], so they are called the eight sattvas. So they are the five Tatagathas and eight [[goddesses]], and [[eight Bodhisattvas]]. So these [[deities]] such as the [[Bodhisattvas]] they are not complete, sort of leaning against the wall, they are quite near the wall, but still some [[space]] behind them. Now inside the corridors and in the center of the corridor there is Yamandati, croada Yamandata, dark [[body]]. [[South]] there is Dipanjadati, white [[body]]. [[West]] there is Pamadati, [[red]]. In the [[North]] there is Begndati with
| + | The {{Wiki|University}} of [[Berkeley]] immediately supported my [[activities]] in {{Wiki|Sweden}} does not understand what it means. Why and what i do it for. which raises the question may be should the government choose [[people]] based on {{Wiki|IQ}} . |
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| − | blue [[body]] and [[black face]]. Now on the [[Southeast]] that's the corner, [[Southeast]] corner on the inside, corner of the mansion there is Achilla, black {{Wiki|color}}. [[Southwest]] corner there is Turgranda, also black {{Wiki|color}}. In [[Northwest]] there is Dinilananda a blue {{Wiki|color}}. [[Northeast]] there is [[Mahabala]], black also. Then now the Ushnishachakravati, this one croada is above the [[deity]] just under the {{Wiki|canopy}} there is a little place for, reserved for itself and is blue {{Wiki|color}}. Then under the [[central deity]] inside that little room there is Sumbaranza which is a blue {{Wiki|color}}. So all these ten croadas are very [[wrathful]], very powerful looking [[form]]. They are all [[standing]] up and right leg is stretched and left is like bent. All the other [[deities]] inside the [[mandala]] they are all sitting in [[vajra asana]] and all [[peaceful form]]. The central figure, the [[Vajradhara]] or [[Akshobya]], is in [[vajra asana]], cross legged [[vajra asana]] position, and the [[consort]] is
| + | I have huge pile of different support letters from different [[universities]] and [[scientist]] who support my work and project. But {{Wiki|Sweden}} does not think so , Why? Because they have their [[own]] {{Wiki|Swedish}} opinion. It can be understood he has having more [[knowledge]] about [[Buddhism]] and about Eastern {{Wiki|culture}} as well than [[Berkeley]] and other [[universities]] in [[world]] , which I deeply [[doubt]]. |
| − | in [[padmasana]], the [[lotus position]]. All the [[peaceful deities]] are clad in jeweled ornaments and [[celestial]] silken garments. All the croadas are adorned with [[precious]] ornaments as well as the {{Wiki|snake}} ornaments. On the [[upper body]] there is the silken shawl and lower part is clad in [[tiger skin]]. So these are the [[deities]] for the instant generation of special [[visualization]]. So these specially [[visualized]] [[deities]] they are called, afterwards they all must come in our [[body]] and the actual places within our [[body]], but before that since they are already generated in the [[form]] of the [[Buddhas]], they must perform the [[deeds]] of the [[Buddhas]], the [[activities]] of the [[Buddha]]. So when all these [[deities]] have been generated, then we should send [[rays of light]] from our {{Wiki|chest}} and call back all the [[sentient beings]] in the [[universe]]. So there are various ways of these [[sentient beings]] entering into the [[mandala]]. Here we should [[visualize]] them entering
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| − | into the [[mandala]] from every [[direction]], they come through the wall without any obstruction, they just come in and all [[sentient beings]] are settled down inside the [[mandala]]. Then from the [[blissful]] union of the [[deity]], the central figure with [[consort]], then [[rays of light]] spread out. So these [[rays of light]] coming from the [[blissful]] union of the [[deity]] with the [[consort]] {{Wiki|touch}} all [[sentient beings]] there, and by the {{Wiki|touch}} of these rays then all their [[sufferings]] and [[cause]] of [[sufferings]], [[impurities]] are completely cleaned and they all obtain this [[highest]] undefiled [[state of bliss]] {{Wiki|physically}} and [[mentally]]. They all become [[Vajrasattvas]], and after becoming [[Vajrasattvas]] they all take leave and go out again through the walls and so on, in every [[direction]], and reside in the [[Buddha fields]]. By this then, one should generate a very {{Wiki|sincere}}, very [[happy]] [[state]], very rejoiceful [[state of mind]], by the [[accomplishment]] that one has made
| + | I call such [[phenomenon]] connected to [[stupidity]] Another words it's a {{Wiki|swedish}} [[knowledge]] about Eastern {{Wiki|culture}} and [[knowledge]] about [[Buddhism ]]. Most stupid last {{Wiki|political}} maneuver what {{Wiki|Sweden}} made with [[China]] - {{Wiki|Stockholm}} was grappling with [[China]] over a [[book]] publisher's imprisonment , unthinking what is useful or harmful for {{Wiki|swedish}} business . |
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| − | helping the [[sentient beings]] and establishing them to a [[state of Buddhahood]]. At this time we have not accomplished really the [[stage of generation]], we are trying, we are trying to practice the [[stage of generation]]. Without trying or without practicing the [[stage of generation]] there is no way to accomplish it. When we actually accomplish the [[stage of generation]], then all the [[deities]] as we generate they actually come into [[existence]] as we create and they become vivid and can be seen and sort of {{Wiki|tangible}}, they become real. So when we attain the [[accomplishment]] of the [[stage of generation]], all the [[deities]] become very clear, very vivid and {{Wiki|tangible}}, but still it is not a real actualization of the [[deities]], and also we cannot help the [[sentient beings]] in the real effective way. So the actualization of the [[deity]], that is the [[Buddhahood]], that is the [[Enlightenment]], fully [[Enlightenment]]. That comes later, but already in the [[stage of generation]] they become these [[deities]] as you [[visualize]] them, they become more and more vivid and real and so that's what we are now trying to achieve. In the stage of completion, then we begin to create still a more advanced and still much more {{Wiki|subtle}} and advanced [[forms]] of the [[deities]]. So although at the [[moment]] it is only our [[visualization]], it [[exists]] only in our [[imagination]], no other [[people]] can see, it [[exists]] in your [[mind]]; however, we shouldn't think that this kind of thing has no use or it has no effect at all use for [[sentient beings]]. Even trying to [[visualize]] a little bit of such a part, a little part of such a [[mandala]] is already a very powerful [[cause]] for [[accumulation of merit]]. So after completing this work for the [[sentient beings]] or this [[activity]] of [[Buddha]], helping [[sentient beings]], then all these [[deities]] created, instantly created [[deities]] then should come in our [[body]]. So for that then we in the [[form]] of
| + | Like many countries, {{Wiki|Sweden}} shares significant trade and business dealings with [[China]] -- [[including]] {{Wiki|Chinese}} ownership of one of its most {{Wiki|iconic}} brands, Volvo Cars. Gui Congyou, [[China's]] ambassador in {{Wiki|Stockholm}}, warned of "bad {{Wiki|consequences}}" if it went ahead, {{Wiki|Swedish}} [[Prime Minister]] Stefan Lofven could be barred from visiting [[China]]. "We treat our friends with fine wine," Gui said on a {{Wiki|Swedish}} radio show. "But for our enemies we've got shotguns. |
| − | [[Akshobya]] from the [[HUM]] in our {{Wiki|chest}}, [[rays of light]] send out [[red]] {{Wiki|color}}, [[rays of light]], it says "hook like rays". It doesn't necessarily mean [[visualize]] them like in a shape like a hook at the end, but it means that it has power to hook someone or to catch or to draw back. So therefore, these [[rays of light]] {{Wiki|touch}} all the [[deities]] inside the [[mandala]] and it attracts these [[deities]] inside our [[body]], starting from [[Vairocana]] up to the Sumbaranza, they all come in our [[body]], enter in our [[body]] and they settle down in our different parts of the [[body]]. So there are only 32 [[deities]], no 31 [[deities]] which you can actually take in, because [[Akshobya]] is actually one’s [[self]], you cannot take in [[Akshobya]] from outside, so that make it 31. And we shouldn't think that some completely separate {{Wiki|individuals}} have entered out [[body]], and so one [[feels]] sort of uncomfortable with many [[people]] inside. We should think that these [[Buddhas]], in fact, they are of
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| − | the [[nature]] of our parts, such as our [[senses]] and [[sense organs]] and [[elements]] and so on, these are the [[deities]], and so they integrate, they become one with our parts. So the [[five aggregates]], the [[form]], [[feeling]], [[perception]], [[Wikipedia:Volition (psychology)|volition]] and [[consciousness]]. So the [[consciousness aggregate]] is one’s [[self]], is [[Akshobya]], that is the [[principal]] [[nature]]. So therefore, these four Tatagathas they come in and they become one with our other [[aggregates]], [[consciousness]] is one’s [[self]] and then the [[Vairocana]] settles in our head and [[Amitaba]] in our {{Wiki|throat}} and Ratsambavha in our [[heart]] and the Ammoghisiddhi at the [[root]] of our secret {{Wiki|organ}}.
| + | Now I understand why {{Wiki|Sweden}} does not like my work with [[Chinese Buddhist Encyclopedia]]. |
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| − | ...they are, all the [[essence]] of our [[aggregates]] and they are sort of integrated with our [[aggregates]], but they don't lost their [[form]], they still remain in their {{Wiki|distinct}} and very clear [[form]] of the [[deities]]. So it is more comfortable if you, before they enter they sort of {{Wiki|diminish}}, {{Wiki|decrease}} in size and then a
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| − | little one about the size of one's thumb then enters our [[body]] and dwell in these different spots. So then the four [[goddesses]], [[consorts]] of the Tatagathas, they enter and they start from here Kerkarmo in the {{Wiki|navel}} and Mamake in the [[heart]] and no the [[Chima]] in the {{Wiki|navel}}, {{Wiki|correction}}, and Mamake in the [[heart]] and Kerkarmo in the neck and [[Tara]] in the head. If this text is someday translated, then you can read them very clear. However [[Je Rinpoche]] now will give just a brief explanation of them. This completes the [[5 aggregates]] and the [[four elements]] that is the [[earth]], [[water]], [[fire]] and [[wind]]. But these [[four elements]] does not mean those 36
| + | [[China]] and [[Russia]] are friends now again what means its quite powerful [[friendship]]. [[China]] has plans to double his population on next 20 years. It means there,ll be 4 billion {{Wiki|chinese}}. [[China]] is building a aircraft mother ships. It seems they are planning to move to other continents soon. |
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| − | external [[elements]] like external [[water]] and [[fire]] and so on. So it means the {{Wiki|solidity}} aspect of our [[body]] is the [[earth]], and the liquid aspect that is the
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| − | [[water]], and the heat aspect that is the [[fire]], and all the levels of [[energy]] or the [[wind]] or the [[energy]], there are many levels up to the gross level of the [[breath]]. These are all the [[wind element]] in us. So these four [[goddesses]] are integrated with these [[four elements]]. So then the {{Wiki|organs}}, the [[senses]] are the Kenshe, to that means the [[visual]] the [[eye]], {{Wiki|nose}}, and {{Wiki|ear}} and {{Wiki|tongue}} and [[body]] and the [[mind]], then all the {{Wiki|muscles}} and veins and {{Wiki|nervous system}} which is all one, then all the joints, there are 360 major and minor joints. So there are 8 parts. So although it would be difficult to [[visualize]] or to think by one all these different [[elements]] and so on in your [[meditation]]. However, [[Rinpoche]] has explained it because we need to know these [[deities]], how these [[deities]] correspond to our [[own]] parts. Then there are [[5 sense objects]], [[form]], [[sound]], etc. So the ones [[consort]] which is Vajratouch, then those other four [[goddesses]],
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| − | the Vajraform, Vajrasound, and so on, those five [[goddesses]] are the [[five sense objects]]. So then there are limbs, ten limbs, that means two arms, two hands. So usually there are five, we usually say [[five limbs]], two arms, two {{Wiki|legs}}, and the head. But here there are more because the two hands and two shoulders and a {{Wiki|mouth}} and the secret {{Wiki|organ}} and the two knees and the [[crown of the head]], and the two heels. So these 10 limbs of our [[body]] become the 10 croadas. So the Sumbaranza is of the [[nature]] of the two heels, but there is one Sumbaranza and two heels. Before they enter, before Sumbaranza enters the Sumbaranza becomes two and so one, so they enter into the two heels and they stay there. So in the {{Wiki|recitation}} of the [[sadhana]] it goes very smoothly. So it says the [[Vairocana]] in the head, it is all there mentioned in the [[sadhana]], so to help our [[visualization]]. So with [[Vairocana]] in the head and [[Amitaba]] in the neck. So there is a
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| − | little {{Wiki|correction}} Ratsambhava is not in the [[heart]], but rather in the {{Wiki|navel}}. The [[heart]] is the place for [[Akshobya]], but there is no [[Akshobya]] yet, so therefore, Ratsambhava in the {{Wiki|navel}}. Savranevaranagambeni, that is one of the [[Bodhisattva]] is in the {{Wiki|sexual}} {{Wiki|organ}}. So we should [[visualize]] them all inside the [[body]], not something like a statue, but like a living [[deity]] inside our [[body]]. Then again in the {{Wiki|navel}} there is Nircharochema [[goddess]], one of the first...
| + | If they build ships for tourism then its a [[peaceful]] [[action]] it means they have an [[interest]] or need to explore other countries and continents but aircraft mother ships serve another {{Wiki|purpose}}, |
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| − | Then in the [[heart]] there is Mamake, then in the neck there is Kurkarma, then [[Tara]] in the head. So [[Rinpoche]] says that in the {{Wiki|sex}} there is, this is also a place for the Savranevaranagambeni which will come after. First the {{Wiki|correction}} is I think the Ammogasiddhi, that is the Ammogasiddhi who comes first, not
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| − | the [[Bodhisattva]]. So this completes the [[five Buddhas]], Tatagathas, and the [[consorts]]. Now comes the turn of the [[Bodhisattvas]], so first Chittagharba. The Chittagharba also transforms into two, two [[bodies]], and they settle in our [[visual organ]], in the two [[eyes]], two Chittagharbas. In the two [[ears]] there are the two [[Vajrapanis]] also in two. One Ahkashgharba in the inside of the {{Wiki|nose}} and Lokitishvara, Avilokitishvara at the [[root]] of the {{Wiki|tongue}}, and [[Manjushri]] in the [[heart]] and in the secret {{Wiki|organ}} Savanievarana becomes in the [[Bodhisattva]], and Maitraya on the top of the head. And Samabatra (or some of the batra) multiply 360 [[forms]] and they dwell in all our joints in the [[body]]. Now comes the Mahacroadas. So Yamandati in the right hand. You can [[visualize]] them right inside the palm or in the first joint of the index finger. In the left Ranjadati, left hand. And Iagiva or Pamadati in the {{Wiki|mouth}}, that is again in the same place as
| + | It's like {{Wiki|Sweden}} doesn't notice it. Maybe {{Wiki|swedish}} politicians doesn't understand what's going on in [[world]] because lack of [[education]] and {{Wiki|IQ}}. And {{Wiki|chinese}} have a lot of [[money]], And soon lot of [[people]] too. [[China]] has already [[worlds]] biggest {{Wiki|army}} . It means something especially in {{Wiki|politics}} soon. |
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| − | the Vajeataste [[goddess]] that is placed at the [[root]] of the {{Wiki|tongue}}, the Hiagiva is also at the [[root]] of the {{Wiki|tongue}}, where Avalokitishvara was. In the [[secret vajra]] there is Amitakundalini. Amitakundalini or Begnindati is the same. [[Achala]] in the right shoulder and Turkiraza in the left shoulder, Nelidanda in the right knee, [[Mahabala]] in the left knee, and in the [[crown of the head]] Ushnishachakravati, one who lived there on top of the [[mandala]] is now in the [[crown of the head]]. In the two heels Sumbaranza, two Sumbaranzas. So they are all complete, now all the [[deities]] are all complete. So these [[deities]] are integrated with the 32 parts of our, or qualities or parts of our [[body]] and [[mind]]. So these [[deities]] [[visualizing]] them in the different locations in our [[body]] is not very easy to [[visualize]] right from the beginning, but as one practices and acquaints one’s [[mind]] they are not that difficult, but this is one of the important
| + | Now about my [[own]] work . I understand that my {{Wiki|Chinese}} [[Buddhist]] Encylopedia has not the same [[quality]] to compare with Wikipedia where thousand [[people]] are working because I am alone and have to do everything myself. But I have totally different approach to compare with wikipedia. I want o educate [[people]] [[about buddhism]]. |
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| − | parts of the [[sadhana]]. So as [[Je Rinpoche]] has explained before the stages of dissolution at the time of [[death]], and these various [[experiences]], the [[mirage]], the smoke, the spark and the dim {{Wiki|light}} and then the reddish, the whitish and the reddish and the darkish and the [[clear light]], those stages have been explained. So now we should, these [[deities]] in our [[body]] they now will begin to dissolve gradually, not all simultaneously, but by little group by group. At this stage then we should, this corresponds exactly to that process of dissolution at the time of the [[death]] and so we should in the [[meditation]] think we are going through the process and also [[experience]] those inner [[signs]]. So when we begin the {{Wiki|recitation}} which is DAG YUR MY from my [[own]] [[body]] and then it begins the process of dissolution. So first the [[deities]] which dissolve [[Vairocana]], so the first group which dissolve those [[deities]] of the [[form]] [[nature]], everything to do
| + | Like one {{Wiki|swedish}} politician said to me, that I am using material what others are have produced it,s not your work.He is totally right . Seems that He didn't know that Encyclopedias mostly are based on other peoples work. |
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| − | with the [[form]], the [[earth element]] and so on, so [[Vairocana]] and [[Locana]], or Chaima, then also the [[Bodhisattva]] Chittigharba who are two in the [[eyes]] and also the Vajraform, the [[goddess]] Vajraform, are also in the [[eyes]] and out of the [[Bodhisattva]] Maitraya which is in the [[crown of the head]] and Yamandati the croada in the right hand and also the Atilla in the right shoulder. So these [[deities]], these first group of [[deities]] they dissolve, and they become [[empty]] in our [[body]]. At that time we should think that now the [[earth element]] of the {{Wiki|solidity}} and the [[form]] [[aggregate]] as completely dissolved. When these seven [[deities]] dissolve, then one again gives very clear view of [[Shunyata]] so the [[mind]], our [[mind]] which is in a [[state]] of great [[bliss]], that is something which should be maintained all through, so that very [[blissful state of mind]] is completely absorbed into [[Shunyata]], into [[emptiness]]. By dissolving all these [[deities]] of these parts of
| + | Only difference is that an {{Wiki|encyclopedia}} is a reference work or compendium providing summaries of [[knowledge]] either from all branches or from a particular field or [[discipline]]. {{Wiki|Encyclopedia}} entries are longer and more detailed than those in most dictionaries. |
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| − | ourselves, then we should think that our [[mind]] [[experiences]] this [[mirage]] like {{Wiki|atmosphere}}. Now next move is [[Ratnasambhava]] in the {{Wiki|navel}}, Mamake in the neck in the [[heart]], the two [[Vajrapanis]] in the two [[ears]], also the two Vajrasound [[goddesses]] also in the [[ears]], then Turkiranza in the left hand, so Trukiranza in the right hand and no Pranidati in the right hand and Turkiranza in the right shoulder, no in the left hand and the left shoulder. So [[Ratnasambhava]], Mamake, Pranjadati, and Turkiranza, this group dissolves into {{Wiki|light}} and is [[empty]] again. So when these six [[deities]] dissolve, then again one’s [[mind]] is even more deeply, each time deeper and deeper absorbed into the [[emptiness]], into the [[shunyata]], and by this the [[state of bliss]] also increases each time. So that is the stage where [[water elements]] are dissolved into the [[fire]] so smoke like [[experience]] occurs in the [[mind]]. We should at this time think actually that we are going
| + | Historically, both encyclopedias and dictionaries have been researched and written by well-educated, well-informed content experts. {{Wiki|Encyclopedia}} article is typically not limited to simple definitions, and is not limited to defining an {{Wiki|individual}} [[word]], but provides a more extensive meaning for a [[subject]] or [[discipline]]. |
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| − | through these forces of dissolution and the [[water element]] is now completely dissolved and it is smoke like [[experience]] occurring in your [[mind]]. The [[mind]] remains in a [[state]] of complete [[calmness]] and [[emptiness]] and [[blissful]]. Now next move is [[Amitaba]] in the {{Wiki|throat}}, also the [[goddess]] Kirkarmo in the neck, and Akashagharba in the {{Wiki|nose}} and Vajrasmell [[goddess]] which is also in the {{Wiki|nose}} and Hayagava or Panidati in the {{Wiki|mouth}}, and the Nelidanda in the right knee. So these [[five deities]] dissolve into {{Wiki|light}} and become [[empty]]. This dissolving [[deities]] again [[cause]] the [[mind]] absorbing more deeply into [[shunyata]], the [[emptiness]] becomes even more clear and also [[bliss]] also increased and one [[experiences]] that spark like {{Wiki|atmosphere}}. One 37
| + | It seems that this politician doesn't use wikipedia what quite exactly explains lot of things and meanings in our days in our [[world]]. And he is a politician.I was away from sweden years and so much has changed here during this time. {{Wiki|Swedish}} {{Wiki|politics}} has changed, everything cost more , prizes has been doubled , [[life]] costs more but [[people]] earn the same amount [[money]] as before . |
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| − | should think that the [[fire element]] has dissolved into the [[wind]]. Now next goes Ammogasiddhi in the {{Wiki|sex}}. So Ammogasiddhi in the {{Wiki|sex}} and [[Tara]] in the head, Avalokitishvara in the [[root]] of the {{Wiki|tongue}}. Also the Vajrataste [[goddess]] also in the same place, and [[Bodhisattva]] Savanevaranagambeni which is at the end of the {{Wiki|organ}}, the secret {{Wiki|organ}}, and also in the same place there is a [[Vajra]] ¬ so also one's [[consort]] which is on ones lap, that also dissolves through the secret {{Wiki|organ}}, and by this then she also dissolves into {{Wiki|light}}, so Vajratouch, that is Vajratouch. Then Begnindati or [[Amritakundalini]] is the same croada which is also in the {{Wiki|sexual}} {{Wiki|organ}} and also [[Mahabala]] in the left knee and all the Samantravajras in our joints. So all this big group of [[deities]] dissolves into {{Wiki|light}} and becomes [[empty]]. At this [[moment]] we should think that this [[experience]] of very {{Wiki|stable}} sort of dim {{Wiki|light}} of the moving [[fire]] spots stops and then
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| − | the {{Wiki|atmosphere}} is filled with a very dim, very dim and [[calm]] {{Wiki|light}}.. Now comes Ushnishchakravati on the [[crown of the head]]. So that Ushnishchakravati dissolves into {{Wiki|light}}. So when Ushnishchakravati dissolves, then we should think that our [[mind]] and also the [[experience]] of [[bliss]] and [[absorption]] into [[shunyata]], this apprehension of [[emptiness]] becomes very very deep, the [[mind]] becomes very very {{Wiki|subtle}}, much more {{Wiki|subtle}} than those four previous stages. Then one [[experiences]] a whitish {{Wiki|light}}. Next croada is Sumbaranza, so the two Sumbaranzas in our two heels dissolves in {{Wiki|light}} and becomes [[empty]]. So by this then one [[experiences]] in that sort of whitish, very [[calm]] whitish {{Wiki|light}} changes into an {{Wiki|atmosphere}} or like a very clear [[space]] filled with some kind of dim reddish {{Wiki|light}}. After that now there remains only [[Manjushri]] in the [[heart]] and [[Manjushri]] dissolves into [[clear light]]. As soon as [[Manjushri]] dissolves into the [[clear light]] then this [[experience]] of the reddish {{Wiki|light}} and completely turned off, then there is like a black- out. So this stage is in two parts, first part remains [[conscious]] of this black out [[experience]] and the second part one becomes completely [[unconscious]], without any [[object]]. So this is like a preparation this practice of, this [[meditation]]. We are {{Wiki|training}} ourselves, [[combining]] this process of the [[death]] with the process of this [[meditation]] and so by this if one accomplishes this practice, if one makes a good progress in this practice, then there is the possibility after to change the process when it actually occurs. We are all [[subject]] to that sooner or later, so when it actually occurs, then instead of letting it sort of uncontrolled in the usual way, we completely change the whole process and then instead of normal [[death]] and [[intermediate]] and so on, we change it into a real [[path]], [[path]] leading to the
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| − | [[enlightenment]], changing the [[death]] into the [[Dharmakaya]]. So after that darkish and [[unconscious]] [[state]] of [[experience]], then we again awake, [[consciousness]] again awakes and then one [[experiences]] a special, a very special [[object]] that is complete [[emptiness]] of everything and very clear, [[mind]] is very clear and [[very empty]] without any {{Wiki|color}}, [[form]], anything like that. That is the actual [[death]] and that is called the [[Clear Light]], Basic [[Clear Light]], or the [[Mother Clear Light]] [[State]]. So therefore, now all the [[deities]] inside the [[body]] have already dissolved up to the [[Manjushri]], it is all finished. Now what remains is one’s [[own]] [[body]] of [[Akshobya]], so that also dissolves completely and then this [[Clear Light]] [[experience]] is [[perceived]]. Now there are no more [[deities]] left. What is still left there are the seats, the seats of the [[deities]] are still there [[empty]], because the [[deities]] have already left and disappeared, now only the [[empty]] seats are
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| − | there. So one’s [[own]] place is also [[empty]]. So at that [[moment]] then our [[consciousness]] has reached to the subtlest level or in other words the subtlest level of [[consciousness]] now becomes [[manifest]] and so this [[experience]] this total [[emptiness]] with no any [[phenomena]] [[appearance]] or [[fabrication]] is completely [[void]] and [[empty]] and also very clear. Not sort of dull [[state of mind]], but very [[awakened]] and clear [[state of mind]] and [[very empty]] [[experience]], also very [[blissful]]. [[Mind]] is in a very [[blissful state]]. We should then think that now you have reached the [[Dharmakaya]], the actual [[Dharmakaya]] [[state]] of [[Guhyasamaja]].
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| − | An example of this [[Clear Light]] is something like when there is no [[moonlight]], no sunlight, but {{Wiki|darkness}} complete {{Wiki|darkness}}, like in the night. After midnight
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| − | in autumn when there are no clouds and the sky is completely clear, then a little after midnight if one looks up in the sky, then it has a special aspect. So it is completely without any, unchanged by any {{Wiki|light}} or anything like this, but it is [[very empty]] and very clear, so something like that. All our usual [[thoughts]] and gross, the function [[activities]] of the [[consciousness]] have already stopped long ago, now this kind of [[activity]] is no more there and so the [[consciousness]] has become very fine and very {{Wiki|subtle}} and it is in that [[absorption]] of the [[Clear Light]]. So the gross levels of the [[consciousness]] are already dissolved and the {{Wiki|subtle}} levels have already dissolved and now the most {{Wiki|subtle}} like the [[inherent]] [[mind]], inborn [[mind]] is now awake and functioning. So although in our [[meditation]] the [[mind]] is still in the gross level and the [[subtle mind]] has [[not manifested]], but we should [[imagine]] it, we should think that all
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| − | these have dissolved and the [[mind]] is in it very {{Wiki|subtle}} level. This way we should train our [[mind]], then when we make progress in the practice of [[tantra]], gradually it while we are still living not really dying, but in [[meditation]] this kind of process of dissolution can take place. So the three {{Wiki|principles}} of the [[stage of generation]] are the three transformations, that is [[transforming]] the [[death]] into [[Dharmakaya]], the [[Bardo]] into [[Sambogakaya]], and [[birth]] into [[Nirmanakaya]]. This practice, this part of the dissolving of the [[deities]] and so on and dissolving ourself, that is the first stage the first [[transformation]], [[death]] into [[Dharmakaya]]. In the stage of completion, this practice is in the [[stage of generation]] is a preparation to the stage of completion. Actually, in the stage of completion where one really gains the full capability, the power of the [[mind]] to [[transform]], in [[reality]] to [[transform]] these three, the [[death]], [[bardo]] and [[birth]].
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| − | ...instead of [[death]] occurring, one attains the [[Dharmakaya]] of the [[Buddha]]. In place of the [[bardo]], one attains the [[Sambogakaya]] of the [[Buddha]]. In place of the [[birth]] which is without freedom and [[conditioned]] by [[karmic cause]] and so on, one attains [[Nirmanakaya]] of the [[Buddhahood]]. So the actual [[transformation]] takes
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| − | place in the stage of completion; but for that one must train one’s [[mind]] and completely and also go through the {{Wiki|training}} to change the view and so on, of the [[stage of generation]]. Without this, the kind of [[transformation]] in the stage of completion can never happen. So at this [[state]] the [[mind]] [[perceives]] only one [[object]]; that is this total [[emptiness]]. So that the [[appearance]], the only [[appearance]] to the [[mind]] is that complete [[emptiness]] of every [[phenomena]] and we should also understand and the [[mind]] should understand this is not just sort of [[emptiness]] like [[space]], but it is the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]], the [[shunyata]] of the [[phenomena]].
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| − | So the [[appearance]] is total [[emptiness]], [[understanding]] is [[shunyata]], and the [[experience]] is great [[bliss]], the [[highest]] [[state of bliss]]. So the [[mind]] must have these three qualities or the aspects that apprehension of the total [[emptiness]] and of the [[understanding]] of the [[shunyata]] and the [[experience]] of the great [[bliss]]. That [[mind]] which has these three qualities, we should think that is the [[Dharmakaya]] which we must obtain. So this is called the [[state]] of [[transforming]] that into [[Dharmakaya]], that is the most, one of the [[principal]] [[essential]] practices in this [[sadhana]]. Without this, although one recites and so on, it just, the real [[essence]] or the real meaning is lost. So a short break. 38
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| − | Now after this [[Dharmakaya]] [[transformation]], then follows the [[Samboghakaya]], generation of the [[Samboghakaya]]. Generally there are [[three ways]] of generation of [[Samboghakaya]]. The [[five stages]] which is called Winjungnyke and then generation of the three stages, four stages and three stages, [[Dorje]] Sheke, and then three stages. All these for the [[Guhyasamaja]], [[Yamantaka]], Chakrasambharva, [[Vajrayogini]] and so on for these [[tantra]] are all according to the first, according to the five process of generation, that is the most elaborated. So this five process is called the five process of full [[accomplishment]]. So that full [[accomplishment]] refers to full [[accomplishment]] of the five guanas or [[five wisdoms]] of the [[Buddha]].
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| − | So [[Je Rinpoche]] has just explained that is not need to be translated, now all these [[five stages]] of [[accomplishment]] which are in other [[tantras]] like [[Yamantaka]] and so on, they are complete in all of them, but there is a slight difference, some are more easy and some are more complicated because they are [[taught]] for the disposition of different [[sentient beings]]. However, they are complete in all of them and this one is one of the most elaborated one, this [[tantra]], so it
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| − | will follow afterwards the process of the accomplishments. So now we are now in the [[state]] of that total [[emptiness]], the [[Dharmakaya]]. The seat, the {{Wiki|sun}} disc is still there. So now [[HUM]] appears, ones [[blissful state of mind]] takes the [[form]] of the [[HUM]] which changes into another {{Wiki|sun}} disc. So this would be now sort of a double {{Wiki|sun}} disc. So on top of that {{Wiki|sun}} disk appears [[OM]] the [[letter]] [[OM]] which changes into a [[moon disc]] on top of it. Out of the [[moon]] appears the [[letter]] [[AH]] which changes into a [[lotus]] with 8 petals. On top of the [[lotus]] there is [[OM]] [[AH]] [[HUM]] one on top of the other, [[OM]] then [[AH]], then [[HUM]]. So then they all dissolve into one so then the {{Wiki|sun}}, the [[moon]], the [[lotus]] and the letters they all [[transform]] altogether into a large [[moon disc]]. So from this [[rays of light]] go out and
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| − | touches all the [[world]], every place, the [[mountains]], the [[forest]], the ocean, everywhere, it touches every [[world]] and it dissolves all of them into {{Wiki|light}}. Together with the [[worlds]] then also the [[rays of light]] [[transform]], also the [[sentient beings]] have dissolved into {{Wiki|light}}, into the [[rays of light]], and they are all absorbed back into that [[moon disc]], the large [[moon]]. So when we recite the [[mantra]] DHARMADHATU SOBAWA AMOGO [[HUM]], so at that [[moment]] then everything has dissolved into that [[moon]]. Now that [[moon]] is one’s [[self]]; that is one’s [[body]]. So all the [[phenomena]], they are all [[imputed]] by one’s [[mind]] and {{Wiki|projected}} or [[imputed]] by [[mind]], and there is nothing which [[exists]] from their [[own]] side. Therefore, the seed or the [[essence]] origin of all the [[phenomena]], that is the [[mind]]
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| − | and the [[energy]], it is [[energy]] which is with the [[mind]], [[mind]] and [[energy]]. The [[subtle mind]] is [[subtle energy]]. So that is the [[nature]] of every [[phenomena]]. So we should think that this [[moon]] has this [[essence]] of the [[energy]] and the [[mind]]. So then out of this [[moon disc]] appears a [[letter]] [[OM]]. Then [[AH]], then [[HUM]]. So [[OM]] [[AH]], [[HUM]]. [[OM]] white, [[AH]] [[red]], and [[HUM]] blue, one on top of the other on the [[moon disc]]. So from these three letters, three colors, [[rays of light]] go out. So these [[rays of light]] invite all the [[Buddhas]] from every [[direction]], all the [[Buddhas]] included in the [[five families]], they are all invited. They are all absorbed into the three letters. After the [[absorption]] of the [[Buddhas]] into these three letters, then the letters change into [[vajra]] with tiny [[OM]] [[AH]] [[HUM]] inside the center
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| − | of the [[vajra]]. So now we have become [[vajra]]. First we were a [[moon]], now we have become a [[vajra]], and we recite [[VAJRA]] AMOGO [[HUM]] that means "I am of the [[nature]] of the [[vajra]]". The [[moon]] still remains and now on top of the [[moon]] is [[vajra]]. First we are on the [[moon]], now we are [[vajra]]. So the origin or the seat of that {{Wiki|sun}} disc is still there, so on top of that there is this [[moon]] now and [[vajra]], which is our [[body]]. Now this [[dorje]] with tiny letters inside, they all change. Then we become the [[primordial Buddha]] or the [[first Buddha]], that is [[Vajrasattva]], [[Vajradhara]], white [[body]], three faces and six arms, holding the same except for the difference of the {{Wiki|color}}, but holding the same implements in his hands, adorned with ornaments, garlands, and like as usual, without a [[consort]]. The
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| − | [[reason]] why this [[first Buddha]], or the first [[body]], [[Buddha body]], is [[Vajradhara]] is [[visualized]] in [[white color]] is that in the actual [[attainment]] of the [[Buddha body]], in the stage of completion, end of stage of completion, when we attain what is called the {{Wiki|perfect}} [[illusory body]], so this {{Wiki|perfect}} [[illusory body]] is [[caused]] by the [[subtle energy]] which is the mount or which is always a companion with the [[subtle consciousness]] That {{Wiki|subtle}} energy's natural {{Wiki|color}} is whitish, so therefore when the [[illusory body]] is produced by this, in the {{Wiki|future}} when the [[illusory body]] is produced by this {{Wiki|subtle}} [[cause]], this [[subtle energy]], so since it's natural {{Wiki|color}} is white the first [[illusory body]] is always white. So [[corresponding]] to that we are already [[visualizing]] the first [[body]] of ourself as
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| − | the [[Samboghakaya]] the white [[Vajradhara]]. So this white [[Vajradhara]] we have become now is {{Wiki|equivalent}} of ordinary [[Bardo]] or [[intermediate]] being. In our normal process then we go through the process of dissolution, we reach the basic [[Clear Light]] [[state]] and remain there for some time without any control, just remain there for some time, then the [[consciousness]] lightly sort of moves, agitates, then immediately at the same [[moment]] then the [[Clear Light]] [[experience]] ends and the [[consciousness]] already has departed from this broken complete [[relation]] with this [[existence]] and immediately it is, the [[Bardo body]] has formed. The [[Bardo body]] is not like our [[body]], gross [[physical body]], but it is made of [[energy]], like [[dream]] [[body]], and usually the [[Bardo]] being, as soon as one is in the [[Bardo state]], in the usual case then [[Bardo]] is it is the common [[experience]] of [[Bardo]] that it is a very lonely [[experience]]. One [[feels]] very lonely in the [[Bardo]], very lonely and uncontrolled, without any freedom to move or to leave or to stay, one is constantly sort of running about, wandering about, sort of pushed about by the force of ones [[karma]] and reaches everywhere. Then, depending on the [[cause]], the [[karmic cause]] one has [[accumulated]] sometimes one encounters very frightening and very confusing [[experiences]] and [[appearances]] come to the [[mind]] and then [[suffer]] very much until one finds ones {{Wiki|future}} [[rebirth]]. So now here we are sort of purifying that [[state]] and changing it into the [[Samboghakaya]] [[state]]. So here actually, [[Bardo]] being must be explained in detail. However, there is
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| − | not very much time. One can read a little bit about it in the beginning of the Vajraturge [[books]]. But the most accurate explanation about the [[Bardo]] is found in the [[sutra]], especially in the [[sutra]] which [[Buddha]] [[taught]] to his [[disciple]] [[Nanda]] which is called "The entering into the [[womb]] of the Mother", the [[sutra]] is called. There the very precise and accurate explanation of [[Bardo]] is given. So anyway, these [[Bardo]] [[sentient beings]] and out of [[attachment]] they return to their [[own]] home and [[family]] whatsoever. Of course the [[family]] members and so on being unable to see them, so they are ignored. So that hurts their [[mind]] very much and they [[suffer]] very greatly from this [[ignorance]] of the [[people]]. So now in place of, in a normal [[Bardo]], then going through all the [[experiences]] of
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| − | [[confusion]] and running about, always keeping busy and encountering frightful [[experiences]]. In place of that by purifying that then here this [[Vajradhara]], [[Vajradhara]] [[Samboghakaya]] [[Vajradhara]] [[form]] has to now perform various [[activities]] of the [[Buddha]]. So now we are in the [[body]] of this white [[Vajradhara]] and now all the [[Buddhas]] in [[ten directions]] in the [[form]] of [[Akshobya]], they enter in [[blissful]] union with the [[consorts]]. So the [[Buddhas]] in [[Akshobya]] [[form]] absorb into [[blissful]] union and by this [[blissful]] union then countless [[forms]] of [[Akshobya]] are produced and they [[gather]] above us, above the [[mandala]] in the [[space]], filling the whole [[space]]. So these [[Akshobya]] [[Buddhas]] that are [[gathered]] in the 39
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| − | [[space]], they bless all the [[sentient beings]] in the [[samsara]], and they {{Wiki|purify}} through the [[rays of light]] and fluid of [[amrita]] coming from their [[body]] and completely washes away all the [[impurities]] of the [[sentient beings]], and the [[sentient beings]] attain a high [[state of bliss]] without any fault. Then these [[Akshobya]] [[Buddhas]] then after completing this work to help the [[sentient beings]], they all [[gather]] just above our [[body]]. They all merge into one [[body]] of [[Akshobya]] and that is just straight above our [[body]]. So now like normally, the [[consciousness]] of the [[Bardo]] being enters into the [[womb]] of the Mother. Like that, we as
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| − | [[Vajradhara]], white [[Vajradhara]], must enter into the [[body]] of the [[Akshobya]]. So one is raised from ones seat and entered into, absorbed into the [[Akshobya]] or one doesn't need to jump up from ones seat. So this time instead of the [[Akshobya]] entering into our [[body]], we enter into Akshobya's [[body]]. When we take [[rebirth]], [[parents]] do not enter the [[Bardo]], the [[Bardo]] enters into the [[parents]]. It is [[symbolic]] of that. So this is like a [[purification]] of the [[Bardo]] going through the various [[activities]], that is confusions or [[experiences]] and then trying to enter into the Mother. So when we are in the [[state]] of [[Samboghakaya]] in that white [[Vajradhara]], the [[Samboghakaya]] [[form]]. The [[Samboghakaya]] is like [[extraordinary]] [[form]] of the [[Buddha]] which cannot be seen, cannot be [[perceived]] by ordinary [[sentient beings]], only [[Bodhisattvas]] of certain level can see it, but ordinary [[sentient beings]] have not the possibility to have [[contact]] with it. But now when we enter into the [[Akshobya]] then we are taking the [[Nirmanakaya]] [[birth]] and we are becoming [[visible]] and apparent to all the [[sentient beings]], even to the lowest one. So here we need to know how the process of taking [[rebirth]] for an ordinary [[human]] be ng. So usually [[Bardo beings]] go through this [[experience]] of [[confusion]] and disappointment and [[sadness]] and also sometimes in [[tantra]] some frightful [[experiences]] like burned into a [[fire]] or sometimes [[Wikipedia:burial|buried]] under the [[earth]] or sometimes drowned if the [[water]] and like that, many [[experiences]], sometimes chased by other [[beings]] and so on, various [[experiences]] like that. If a [[person]] is a good
| + | Totally different country is {{Wiki|Sweden}} now to compare when I arrived here. The general opinion today is that one should not be critical about anything or negative then you are enemy of the [[state]]. |
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| − | [[meditator]], then when he encountered this kind of [[experience]] he can remember that one is in [[Bardo state]] and one is in fact encountered with [[illusions]] of the [[Bardo]] and this is very helpful. So one thing which [[Je Rinpoche]] has forgotten to explain before is when ourself, in the [[form]] of [[Samboghakaya]] [[Vajradhara]], enters into the [[Akshobya]] [[body]], becomes one with the [[Akshobya]] [[body]], then we come down and sit on the cushion. Then we have [[transformed]] from the [[Samboghakaya]] [[body]] into [[Nirmanakaya]] [[Vajradhara]] or [[Vajrasattva]]. Now we endow blue [[body]]; a blue [[body]] with three faces and with all The respective arms and things in them. So it is very necessary, very important for us to know exactly what happens at the basic [[death]] and [[Bardo]] and so on, because it is quite difficult to
| + | There is a {{Wiki|mass}} of [[people]] in our days who has the same opinion about everything as the [[state]] dictates and at the same time we speculate on freedom of {{Wiki|speech}}. I [[wonder]] what it is about. We saw what happened when [[people]] in {{Wiki|Germany}} started to protest against Coronavirus. Police used [[water]] cannons against demonstrators. |
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| − | accomplish the whole [[path]] in this [[lifetime]], since our [[life]] is rather short and the practices are many. So therefore, although we cannot accomplish the goal, the final goal in this [[life]], however, if we know all these {{Wiki|processes}} we must go through, then it is very helpful for us to be prepared for the right [[moment]] and right situation. First we go through that total [[empty]] [[experience]], then next [[moment]] we are in [[Bardo stage]], and the [[Bardo stage]] is just like when one is in a [[dream]]. This [[body]] is also like a [[dream]] [[body]], like [[mental body]]. The [[Bardo]] being is like a little feather in a big storm and [[wind]]. It just moves about like completely crazy and it doesn't need to make any [[effort]] to reach someplace. Wherever one [[thinks]], where one intents, there one reaches, instantly
| + | It's called freedom and free {{Wiki|speech}} but for whom? Only government has right to express free {{Wiki|speech}} and those who are against it are enemies. of the [[state]] , In {{Wiki|Soviet Union}} was very popular to use psychiatric hospitals for those. It's time to use the same tactics in our days. Nothing new in here. Totalitarian way of [[thinking]] is flourishing everywhere . |
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| − | one is there. So it goes through many things, [[mountains]], walls, nothing can stop. So like in a [[dream]], then many [[Bardo beings]] they do not really realize that one has actually [[died]] and is in a [[Bardo state]], so one [[thinks]] one is still living in an ordinary way with all the old acquaintances. So therefore, one goes back to one’s house and tries to do everything as usual and since there is no response, no {{Wiki|reaction}}, nothing, no fruit, no response, then that gives a great [[suffering]] and a [[feeling]] of disappointment in the [[mind]] of the being. If we know these from now well and prepare for it, then actually when we face the situation, one will realize, one will be able to realize where we are and what we have become and then apply the remedies, the helps to like even [[taking refuge]] in the [[Triple Gem]] at that [[moment]] and practicing [[mindfulness]] of the [[Triple Gem]], [[mindfulness]] of the [[guru]] and so on at that [[moment]], it helps very much. Those [[Bardos]] with [[fortunate]] [[karma]] who is going to take a [[fortunate]] [[rebirth]] as a [[human being]] or in higher [[forms]], like [[gods]] and so on, then the [[Bardo body]] is also radiant, more radiant, like golden or very white or golden [[body]], very radiant and also it is going through {{Wiki|light}}. There is always {{Wiki|light}} for the [[Bardo]].
| + | Bunch of [[people]] without [[special knowledge]] deciding what is useful and what is not. It's called sick [[society]] and [[sickness]] comes not from [[people]] but from the government side .Why because bunch of elected politicians vote and decide what to do and how. |
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| − | If those [[bardos]] who are going to take [[rebirth]] in the unfortunate [[realms]] like [[hell]], [[pretas]], [[animals]] and so on, their [[bodies]] are the {{Wiki|color}} like a [[river]], like
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| − | [[water]], also sometimes like a burned piece of [[wood]]. Also such [[beings]] also [[experience]], [[feels]] like it is walking on the knees or walking upside down, that is how the being himself [[feels]]. A [[person]] who is prepared if he faces this kind of [[experience]], some {{Wiki|inauspicious}} [[signs]] like that occurs, immediately realizes that this is not a very good sign. So immediately then one can seek the help or pray to the [[Triple Gem]] or pray to the [[gurus]] and so on, so there is still a possibility to reverse the [[destiny]]. Also sometimes the faces like one is [[Wikipedia:burial|buried]] completely under like a landslide or like an avalanche coming over us and completely [[Wikipedia:burial|buried]] and very frightful. Sometimes drowned carried away by very [[violent]] [[river]] like a flood coming and completely carried away. Sometimes one
| + | How they know what's best for me when they even don't know how I think and digest intellectually. When we go to the restaurant we choose what to order. Soon it,ll change we all have to eat the same [[food]] and drink the same drink not drinks. The difference enriches the {{Wiki|culture}}, [[society]] and people's [[minds]] . Everything is dictated by government. We call it {{Wiki|democracy}}. But is it? |
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| − | reaches a place that is completely on [[fire]] like a [[forest]] on [[fire]] or big house on [[fire]] like that, and one is caught in it and then again [[experienced]] very paranoid and very frightful [[experience]]. Sometimes one is completely carried away, blown away, like a big storm like a tornado, hurricane like that, one is completely carried away and [[experiences]] great {{Wiki|fear}}. So if the [[person]] is prepared at that [[moment]], then one realizes that it is all [[illusion]], "I am a [[bardo]] being which cannot be harmed by [[water]], [[fire]], and this kind of thing. I am not a [[physical body]] and I shouldn't be frightened. This is only an [[illusion]] of my [[own mind]]. So one, instead of being worried about this, one [[concentrates]] and one [[meditates]] or one prays and this way one can change the process again.
| + | Small businesses have disappeared thanks for coronavirus. It means [[society]] or [[people]] get poorer and some of them get richer. It's called {{Wiki|democracy}}. I wrote to 60 politicians and got no {{Wiki|reaction}} it's called {{Wiki|democracy}}. I don't blame [[society]] . I talk about government who likes to feed [[people]] with slogans what are fake. |
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| − | Sometimes one faces a very frightful, encounters a frightful being like a monster or like that, very large with a very frightening [[appearance]] or very frightening [[animals]] or frightening monsters like that chasing one’s [[self]] and throwing things at you and so on, again very scared. If one develops a good acquaintance with this kind of practice while we are still living, so when at the end of our [[life]] when these process of dissolution start to take place, then one will [[recognize]] this and then one instead of being frightened or being confused, then immediately one generates the [[motivation]] to really go through these stages very with a full control of the [[mind]] and also without {{Wiki|forgetting}} ones practices and ones [[meditations]] and so on and also to use the last of the
| + | I talk [[about buddhism]] what is not welcome to {{Wiki|Sweden}}. It's strange we talk about free {{Wiki|speech}} but it seems that we have forgotten about what is free [[thinking]]. And [[education]] looks different. Stefan Arvidsson is a product of [[education]] system who has [[taught]] him that [[religion]] is {{Wiki|opium}} for [[people]]. |
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| − | [[Clear Light]] [[experience]], to use it as an opportunity to realize [[Shunyata]]. Although we cannot realize [[shunyata]], one may realize depending on one’s practice, may not realize. However, try to sort of intend to do that. If one has such a power of the [[mind]] then everything as one goes through these stages, then one will be, one can still remain very [[conscious]] and fully controlled and also [[Clear Light]] stage can be integrated with the [[practice of meditation]] which is a very useful opportunity, for the [[mind]] is very {{Wiki|subtle}} and there are many possibilities there. Also as one leaves this [[life]], if one has a good power of the [[mind]] one can, of course if someone is very 40 | + | In [[Marxism]] it's very popular view. So I got answer from [[communist]] who declares that he [[knows]] [[Buddhism]] better than me. It's the same view had so called {{Wiki|university}} workers in {{Wiki|Estonia}} in Taru {{Wiki|university}}. But then it was {{Wiki|Estonia}} part of the {{Wiki|Soviet Union}}. Coming back to {{Wiki|Sweden}} after 10 years I [[feel]] as I returned back to {{Wiki|Soviet Union}}. |
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| − | advanced then there is no more [[Bardo]] coming, but if not, but still if one goes from this [[world]] from this [[life]] with the full [[intention]] to remain fully [[conscious]] and controlled during the following stages, during the [[intermediate stage]] [[Bardo stage]], then by the power of this [[motivation]], then as soon as one
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| − | is in [[Bardo]] one would know where one is and what has happened to one’s [[self]] and then one can immediately make use of that stage too and [[meditate]] on [[Bodhichitta]], [[meditate]] on his [[personal deity]] or [[take refuge]] or [[meditate]] on ones [[guru]], or whatever necessary, then there is no [[danger]] of any kind. So therefore, the [[Bodhichitta]] [[development]] and acquainting one’s [[mind]] with the [[Bodhichitta]] is very [[essential]]. It is something which is helpful which we need always in this [[life]], in [[Bardo stage]], up to the fully [[enlightenment]], we need always [[Bodhichitta]]. This foundation must be there all the time and so
| + | I understand what {{Wiki|reaction}}, ll be on my article from so called politicians side. So what I give a F,, as I did in {{Wiki|Soviet Union}}. {{Wiki|Brain}} of the [[human]] is magnificent and able to do things which seem impossible at first glance. As one [[professor]] at the {{Wiki|University}} of [[Berkeley]] said to me; how you were the only one who came up with such [[idea]] to dismantle the {{Wiki|Soviet Union}} and no one else wanted to do it. |
| − | especially at the time of need, [[Bodhichitta]] is the best help. If one [[dies]] and one’s [[mind]] is in a [[state]] of [[Bodhichitta]] so that is the best way. Also if one can [[die]] in a [[state of mind]] fully devoted and [[mindful]] of the [[guru]], ones [[guru]], that is also one of the best. So then if the being is going to take [[rebirth]] as a [[human being]], then the [[Bardo]] being is led by its [[karmic]] {{Wiki|instinct}} [[karmic force]], led to his {{Wiki|future}} [[parents]] and it sees the [[parents]] in their [[sexual union]] and one is sort of attracted, one is sort of led there out of [[attached]] [[mind]] and if the child is going to take [[rebirth]] as a {{Wiki|male}} then it is more drawn towards
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| − | the mother and if the child is going to take [[birth]] as a {{Wiki|female}}, more close or drawn or attracted to the father. In this way, depending on the kind of [[attachment]] the being has, then one reaches ones [[parents]]. So the [[Bardo]] [[life]] ends with great [[attachment]] and disappointment and by this then the [[Bardo]] [[life]] ends and the [[consciousness]] immediately simultaneously the [[consciousness]] has already entered in the {{Wiki|cells}} of the [[parents]]. Then there is no, all the [[senses]] and {{Wiki|organs}} have not yet developed but still the [[consciousness]], the [[mind consciousness]] is there and already the [[body consciousness]] has already developed,
| + | My answer to him was; My [[idea]] was that [[religion]] was banned in the {{Wiki|Soviet Union}} and the only way for [[Buddhism]] to re-emerge as a [[source of knowledge]] for many [[Buddhists]] was to change this {{Wiki|social}} order. [[Interesting]] when such an [[idea]] will come in [[connection]] to {{Wiki|Sweden}} ? As a [[monk]] I have no right to think about this because we live in [[sansara]] and big changes in [[society]] will bring a lot of problems in my next [[life]]. So I am already doomed. |
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| − | although the [[body]] is very little it is only like a drop, but still it is a [[physical body]] and so that [[body consciousness]] already has developed. So then it goes though, various energies developing within the [[body]] and which helps to develop [[week]] by [[week]] the [[body]] and starting from the drop of {{Wiki|cells}} and then after five weeks then it has already become quite gross. So like that then going through the stages of [[development]] when in the [[womb]] of the Mother and when the days are all complete, the months are all complete, then we again come out of the Mother and become [[visible]], we then become [[visible object]] to other
| + | I {{Wiki|hope}} [[Chinese Buddhist Encyclopedia]] will be as the lifebuoy for me but {{Wiki|Swedish}} [[society]] and government doesn't want to help me with mu problems because they are doomed too I think. Sooner or later there must be certain reforms otherwise there ,ll appear someone who wants to change something in {{Wiki|social}} order. I understand that my talk and [[thoughts]] seem absurd and out of [[mind]] for {{Wiki|Sweden}} but it,s a [[life]] what dictates our [[actions]] and survival. |
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| − | [[people]]. So from the first [[moment]] the [[consciousness]] entering into the {{Wiki|cells}} of the [[parents]], although the [[body]] is very little, just a bit of liquid, however it is already a [[human being]]. A [[human being]] has all started. Therefore this kind of, out of [[ignorance]] then the [[people]] who makes [[abortion]] and like that, who destroy that little [[body]], although it is tiny but still it is a being, it is a destruction of a [[human being]]. Those [[beings]] with the [[fortunate]] [[karma]], those [[bardos]] of [[fortunate]] [[karma]], who take a good [[rebirth]] as a [[human being]] or otherwise, then when [[bardo]] [[life]] ends and when they actually take a [[rebirth]], they
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| − | [[experience]] more [[pleasant]], more [[pleasant]] and agreeable [[experience]] like one is sort of [[standing]] up sometimes or sometimes one is entering into a very beautiful mansion or sometimes one is sort of climbing up a stair. This kind of [[experience]] one gets before such a [[rebirth]]. Those [[human beings]] although have a [[karmic seed]] for taking [[rebirth]] as a [[human being]], but with very little stock of [[merit]], then when they enter in the [[womb]] of the Mother the [[bardo]] being [[experiences]] as he was being chased by something or running away from [[rain]] or something like that and escaping and hiding, like finding a hiding place and
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| − | this way it enters in. Those with very [[fortunate]] [[karma]] and good stock of [[merit]] and also with power of himself, then he can choose his {{Wiki|future}} [[rebirth]], choose the [[parents]], the right place, the [[parents]] then out of [[free will]] then entering into the Mother. So since we are all [[subject]] to [[death]] and no one of us who has any guarantee, not only we all must [[die]], but we also are not very far from it, most of us. Here in this group, the oldest is [[Rinpoche]]. Then all of us we are all near [[Je Rinpoche]] or some of are coming nearer and nearer to [[Je Rinpoche]]. So therefore we are not very far from the end so we must always keep
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| − | that in [[mind]] and try to practice [[dharma]] as serious as one can. If one can practice some [[dharma]] in this [[life]] then the imprint, it always definitely leaves a very good imprint in us which will be very useful and very helpful in the {{Wiki|future}}. So that's all for this morning.
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| − | After becoming the [[Nirmanakaya]] [[Vajrasattva]] now we should [[visualize]] the [[body mandala]]. Now the mansion, house or the mansion is still there which we have created before, as well the seats of the [[deities]] are still there. Now one’s [[self]] in the [[form]] of [[Vajrasattva]], the front, the back and the two sides of the [[body]] then is integrated with the mansion. So that doesn't mean that our [[body]] will fall into pieces or taken apart, but our [[body]] remains as it is and from
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| − | the front, from the back and the two sides of the [[body]] a second [[emanation]], second [[form]] goes out and integrate in the walls. So the four corners of the four walls have become part of our [[body]], they have become integrated with our [[body]]. Then the {{Wiki|nose}}, the {{Wiki|mouth}}, and the urinary {{Wiki|organ}} and anus, these four passages or [[four doors]], again a second [[emanation]] they go out and absorbed into the [[four doors]], four gates of the [[mandala]]. At this point we should also think that our [[body]] contains now a [[pure]] [[energy]], not the kind of [[energy]] gross [[energy]] as we ordinary [[energy]] we have, which [[causes]] all the [[agitation]] of the [[mind]] which gives rise to all the various conceptions, but these have already been [[purified]] of going through the [[transformation]]. Now we have only the [[pure]] [[energy]]. So then the [[five energies]] which we have inside in ourself which are the supports for the [[five wisdoms]] of the [[Buddha]], the [[mirror like wisdom]], the
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| − | [[wisdom of equality]], [[discriminating wisdom]] and [[wisdom]] of [[action]] and the [[Dharmadhatu wisdom]] or the [[dharma]] [[sphere]] [[wisdom]]. All these [[five wisdoms]] each of these [[five wisdoms]] has a particular [[energy]] to support it. This [[wisdom]] [[energy]] which has [[five colors]], they dissolve, they absorb into the walls. As [[Je Rinpoche]] has explained yesterday, these walls have five layers, five layers with [[five colors]]. Starting from the outside the white, [[yellow]], [[red]], [[green]] and_ blue and they each layer is about four fingers wide. So these [[five energies]] with the [[five colors]] going out of the [[body]] second [[form]] of the [[five energies]] going out of leaving the [[body]] and absorbing into these five layers of the wall, and it transforms that wall into also part of our [[body]]. Then the [[consciousness]] of the [[tasting]], the [[tongue consciousness]] absorbs into the pugoo which is the thing on top of the wall. Then all the {{Wiki|intestines}} of our [[body]] absorbs into these
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| − | [[precious]] garlands or ornaments, ornamentation hanging on this pugoo, then the {{Wiki|muscles}} and the veins of the [[body]] they absorb into the little details of that [[garland]]. Then the white seminal fluid is absorbed into also part of this ornament which has some [[mirror]] which is all around, is [[transformed]] into those. Not [[mirror]] but crescent, [[moon]] crescent. There are many [[moon]] crescents, it Then the [[visual consciousness]] is absorbed into the mirrors. The [[smelling]] [[consciousness]] is absorbed into the [[flower garlands]] around the house. The {{Wiki|tongue}} absorbs into the [[bell]] handing around the corners of the building. These are decorations around the house outside, and the [[bodily]] {{Wiki|organ}} absorbs into the layap, how do you call this thing to dust with the little handle and then this sort of tail, like duster, there are many dusters, beautiful white dusters. So these are all a part of these decorations. First there are these garlands going like that, then inside these garlands there are some little 41
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| − | ornamentations hanging down like this in these curves inside. At the end of these sort of fringes which is hanging there are some [[forms]] of [[moon]] crescent and [[bells]] hanging at the end and little [[mirror]] and things. Now the [[ear consciousness]] and the [[body consciousness]], they are absorbed into those banners and
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| − | things which are [[standing]] on top of the gateway, that thing, that special little roof at the outside of each gate which we received yesterday. Those banners and things which are put on top of the each gate, those two [[consciousnesses]] are absorbed into them. Then the {{Wiki|legs}}, the two {{Wiki|legs}} so now two {{Wiki|legs}}, two thighs and two arms and upper arms and lower arms, the eight pieces absorbed a second [[form]] of these absorbed into the eight pillars So these eight pillars are not the ones which are inside the mansion, but they are outside as the wall goes like that, through the corridor and comes out and then goes like this, at the end of each wall there is a pillar so those pillars. So these limbs, a second [[emanation]] of these limbs, are absorbed into those pillars and those pillars become a part of ourself. So as we remember, the inside the [[mandala]] there is the inner circle of [[deities]] and there is outer circle, and there just there also those eight vases. There are eight vases, [[red]] vases filled with [[amrita]]. So our {{Wiki|abdomen}}, a second [[emanation]] of our {{Wiki|abdomen}} is absorbed into those vases. Inside each corner of the building there is a special ornament which is a [[crescent moon]] and then a [[jewel]] and a [[vajra]] top. Also outside of each corner that is on that stage where those [[goddesses]] were [[standing]], at each corner there is again the same ornament, the [[moon]] crescent, the [[jewel]] and the [[vajra]]. Also they are in each of that the wall goes like that and the corridor then it goes like that. So from outside if you go around, if you
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| − | circumambulate around, then there are two corners where the corridor is, there are two corners there and there are also such ornaments. The hearing [[sense organ]], the {{Wiki|ear}} {{Wiki|organ}}, [[emanates]] second [[forms]] and absorbs into those crescents and [[vajras]]. Ones [[aggregates]], the [[five aggregates]] are absorbed into those [[five paths]] on the floor of the mansion as well as on the ceiling, they are in [[five colors]], starting from the [[East]] they are white, [[yellow]], [[red]] and [[green]] center and blue. The [[five aggregates]] are absorbed into those. Then the secret {{Wiki|organ}}, then {{Wiki|navel}}, [[heart]] and the {{Wiki|nose}} absorbed into those four [[tubo]], we call that thing, that kind of special decoration on the outside of each gate which is supported on pillars, remember that rather complicated thing? It is absorbed
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| − | into those. Our [[visual organ]], the [[eyes]] are absorbed into those on top of the [[tubo]] there is a decoration, the [[wheel]] and the two deers. So there are four [[wheels]] so our [[visual]] {{Wiki|organs}} are absorbed into those [[wheels]]. The [[mental consciousness]], our [[mind]] is absorbed into those deers, eight deers. The inner {{Wiki|organ}}, [[smelling]] {{Wiki|organ}} is then absorbed into a [[banner]] which is on there, on those four places. Our [[mental]] {{Wiki|organ}} is absorbed into the [[lotus]] on which the [[deity]] is sitting. So this way our [[body]], from the part of our [[body]], a second [[emanation]] is absorbed into those different [[objects]] in the [[mandala]]. Thus the [[mandala]] has become a part of ourself, has become a part of our [[body]], so it becomes a "[[body mandala]]". So previously the mansion was something which was created by your
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| − | [[mind]] and it just existed, but it was not really a part of the [[body]]. So now here, through the [[absorption]] of these parts of our [[body]] into them, then the mansion although it has the shape of the house and so on, it is still a part of our [[body]]. Now that is the creation of "[[body mandala]]" outside one’s [[body]] in the mansion.
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| − | Now after this we must [[visualize]] the [[body mandala]] within the [[body]], so again all the [[five aggregates]], the [[four elements]] and so on all the 32 parts of ourself, our [[body]] must be [[transformed]] into the [[deities]]. Therefore first we [[visualize]] an [[OM]] in our head, a white [[OM]] which is of the [[nature]] of the [[form]] [[aggregate]]. So we [[visualize]] the boundary of that is from the [[crown of the head]] up to the {{Wiki|forehead}} where the [[hair]] ends. That [[OM]] changes into a [[Vairocana]] as
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