Aaa

before, with three faces and six arms. So the description of the details we have had already before, so we visualize that. Now from there, from the forehead and neck, that is the location of the feeling aggregate transforming into a red AH, not feeling aggregate, it's a perception aggregate transforming into a red AH, changes into Amitaba red, with three faces and six arms. From the neck to the heart center then the consciousness skanda or consciousness aggregate takes the form of a HUM blue. So this HUM changes into Akshobya with blue color, three faces and six arms. Now from there, from the heart center level, that is right across the nipples, just from there to the level of the navel. The feeling skanda transforms into letter SO, yellow letter SO. So it changes into Ratnasambhava. Now from there...[...]...of Sanskara Skanda, volitional skanda aggregate, half in green color which changes

into Ammogasiddhi green. So that is starting from the navel up to the root of the thigh or end just where the thigh begins and up to the end of the hip. So those are the five Buddhas, Tatagathas. Then the four elements. Now in the navel there is Chirma, white body. If one visualizes just a deity in some parts of the body, that's not called body mandala. The meaning of the body mandala is for example when we visualize Chirma in the navel, then we should think that this Chirma is in fact it is the nature of the earth element, solidity element of our body and we should see it as one. It is just a form of our earth element. If we integrate the deity with our element, then it is called body mandala, not just simply visualizing a deity in some parts of the body. Then in the heart center, all the water element of our body takes the form of letter MUM, which changes into Mamake. Then in the next center of the heat element or

fire element of our body takes the form of Kirkarma, red color. Then on the crown of the head ones air element taking the form of letter THAM, green which changes into Tara, Green Tara. Now in our eyes, the eyes themselves take the form of letter KLIM which changes into Bodhisattva Chittagharba in our eyes, which are our eyes. Also in the eyes ones, the form that is sense object, visual object form aspect, the appearance aspect, takes the form of letter ZA and changes into Vajraform goddess. So two Chittagharbas and two Vajraform goddesses. So those two the male and female deities in there, the Bodhisattva and the goddess of form, sit together embracing each other. Then in the ear organs inside transforms into OM and they change into Vajrapani, two Vajrapanis, yellow color. Also the sound aspect of our body takes the form of letter HUM which changes into the Vajrasound goddess as the consort of the Vajrapani.

They are embracing. Inside the nose, the smelling organ, changes into a letter OM which transforms into the Akashagarva, blue in color. Then the smell aspect of our body changes into the Vajrasmell goddess, red color. Akashagarva is not blue, it is yellow, and the consort is red. They are embracing. At the root of our tongue, the tongue or the gastritory organ itself changing into OM, letter OM, which changes into Avalokitshvara in red color. Then at the same place, the taste aspect of our body takes the form of a hull (?) green, which changes into Vajrataste goddess, green body. We should visualize these deities very small ant like reflection, not something which is very concrete, giving discomfort in the body, but something like a reflection, very fine and subtle body. Now in the heart center the mental organ taking, transforming into HUM which changes into Manjushri red color. He is alone there. At the end of the secret organ, sexual organ, right at the end, then in the tactile sensation or the tactile then the body organ the physical organ then transforming into the letter HA which changes into Sarwanewana, not HA but OM 42

changes into Sarwanewana becomes being the Bodhisattva like that at the end of the organ. And at the same place the tactile aspect of our body takes the form of Vajratouch goddess at the same place down there. So this Sarwanewana becomes being is green and Vajratouch goddess is blue, they are in union. Now

in all the joints, the joints themselves transform into sun, the color of the sun is green and they transform into Samantabadra green body in all the joints. So there are 360 Samantabadras in us. Then on the crown of the head, the nerves of the veins taking the form of changing into letter MAE which transforms into Matraya, white Maitraya on the crown of the head. So all the peaceful deities are already complete. Now there are still the croadas. So we have visualized the Yamandati in our right hand before, but that time only just visualizing the deity just there, inside there; but now we should think

that the right hand itself is transforming into a HUM which changes into the Yamandati. In the left a letter HUM which is of the very nature of our left hand, then transforming into Rajanadati. Then the mouth, the HUM which is the nature of our mouth, transforms into Hyergliva or Phenmandati at the root of our tongue, red color. In the secret organ, the secret organ itself changing into a HUM which is the nature of the secret organ itself, then transforming into Benadati or Amritakundalini. So in the secret vajra or in the secret organ that three deities. Although they are three deities, three different in appearance there are three deities, but in nature, in essence, they are three different aspects of ourself.

First there is the Asavveranabecombeni which is one of the Bodhisattvas which is the physical organ of ourself, who is embracing with the goddess who is called Vajratouch. So this is the touching aspect, the tactile aspect of our body. Then there is now this croada, Amritakundalini, or the Benadati which is of the nature of the organ itself. So there are three deities, three different appearances with the three different essences. Now the right shoulder, the

letter HUM which is the nature of the right shoulder, changing into Achela, blue. On the left shoulder the HUM which is of the nature of the shoulder itself transforming into Taglandsa, blue. In the right knee the HUM which is of the nature of the knee itself transforms into Aneladanda, also blue. In the left knee a HUM which is of the nature of the knee itself transforming into Mahabala, dark blue color. The crown of the head a HUM which is the nature of that part of the body itself, transforms into Ushnishachakravati. The two HUMs in our two heels which is the nature of the heels themselves transforms into two Sambaranzas. Those deities remain in these different locations in our body and we should think that they are in appearance of the deity, but in fact they are the parts of our body. So that is the body mandala. After that comes the blessing of the body, speech and mind. So further we should visualize on

the crown of the head under the skin in between the skin and the skull a little moon disc, with OM in the center, white OM in the center. This OM is radiating out five colored rays. These rays of light coming from that OM send a lot of countless Chenma, one of the first of the four goddesses, the four consorts of the Buddha, the Chenma, countless forms of Chenma emanating from these rays of light, and they go out in every direction. They invite all the Buddhas n the form of Vairocana. So we should visualize this Vairocana as coming in a big assembly with one central figure with a consort, embracing with a consort, and the rest of the Vairocanas around this central figure without consorts. So now we are sort of in front of that Vairocana. Now so Vairocana is in front of us so we make a request to Vairocana with the following verse, asking the Vairocana to bless our body and to turn our body into the vajra body

of the Buddha. So the Vairocana is the form of the body aspect of all the Buddhas. Amita of the speech and Akshobya of the mind. So here we are making a request to the Vairocana saying "Oh glorious Vairocana you are the holder of the vajra body of the Buddha and I am a practitioner or the developer of the non-duality of the body, speech and mind of the Buddha, so therefore bestow upon me the blessings of the body of Buddha. Then there is the next verse which says "All the glorious Buddhas of the ten directions, again bless me with the same" the rest of the lines are the same "bless me with the vajra body, turn my body into vajra body, I am the developer or practitioner of the non-duality of the three aspects of the Buddha". The first request is made to the central figure Vairocana. The second request is made to all the other emanations of the Buddha. So we make the request to all of them together. So now as

we have created before a lot of Chenma, which is the consort of the Vairocana, a lot of them. From the rays of light we have created a lot of them filling the space. So all the rest of the Vairocanas who are without a consort and they all embrace with the Chenma that we have created. So by this embracing and the union with these consorts, then the Buddhas and their consorts they completely melt, blissfully melt in the light and flow of amrita. Or if it is easier to visualize that they dissolve in light and they all become light. They all dissolve into white light and that white light absorbs through the crown of our head. Our body is filled with this white light. Then it purifies all the obstacles and in particular all the physical obstacles and it turns our body into the vajra body of the Buddha. So with this mantra OM SAWA...is a first verse and that means that is like in a prayer form that "may my body

become the vajra body of the Buddha and so on". Then there is OM SAWA TATAGATHA KAYA VAJRA SOBAWA ADMAGO KAYA GO HUM. With this mantra we think "I have become the embodiment of the bodies of all the Buddhas." SARWA TATAGATHA, all the Buddhas. KAYA means body. VAJRA is vajra. SOBAWA is the nature, the entity. ADMAGO HUM means I am. So ¬ I am the entity or the nature of all the vajra bodies of the Tatagathas, of all Buddhas. So we should hold this divine pride that "I have become or I endow this vajra body of all the Buddhas." Now for the speech, then again on red lotus on our tongue a red letter AH appears and which sends five rays of light, five colored rays of light. So these rays of light send out countless forms of Klerkarmo, that is the consort of the Amitaba. A lot of them go out in all directions. So this invites all the Buddhas from every direction in the form of Amitaba, red form Amitaba, with one

central figure which is already embracing with consort and the rest without. Here again we make request. Two verses. First verse to the central Amitaba, the second to the entourage. So it says again, "Oh Glorious One, the glorious one who holds the vajraspeech of the Buddha, the very dharma, One who holds the essence of the dharma, then again asking for the same requests." It says "I am the practitioner of the non-duality of the three bodies, the three aspects of the Buddha, the body, speech and mind. Therefore please bless me and turn me, turn my speech into the very speech of the Buddha." After that again dedicating to the entourage we sing "Oh Tatagathas of the ten directions" and we make the same request. So the essence of the request is " I am trying to develop this kind of trying to achieve these three attributes of the Buddha, so therefore please bless me and transform my speech into the

Buddha's body and speech. After that those Klerkarmos that we have sent out which went out from the letter AH in our throat they enter in union with the Amitabas and with very great bliss they completely melt into the light. So all the deities and their consorts their bodies completely melt into the red light and that red light comes down and absorbs through the tongue in our mouth, and it spreads all over in the body and it purifies all the speech obstacles and attained the power of the Buddha's speech. We recite the mantra OM SOBAWA 43

TATAGATHA WOKA VAJRA SOBAWA AMAGO HUM,

that means "I am the nature of the vajra speech of all the Buddhas." There is a mantra and a verse which has the same meaning except this time it is all for the speech of the Buddha. And we should hold the divine pride that one’s self is the embodiment of the speech of all the Buddhas. Now we should visualize a HUM in our chest which changes into a sun disc, and another little HUM appears on top of the sun disc which sends out again five colored rays of light. So these rays of light create a lot of Mamake or the consort of Akshobya and they go out again, like before, and they invite again a big assembly of Akshobyas in front of us. Like before the central figure is with consort and the rest is without and we are now sitting right in front of the assembly, and we are calling "Oh Glorious One who holds the vajraspeech of the Buddhas, and I am the practitioner of the non-duality of the three attributes of the Buddha. So Glorious One bless me and turn my mind into the vajra mind of all the Buddhas." After that same request is make to the rest of the assembly by

calling them "The Tatagathas of the Ten Directions". So altogether we are asking their help, their blessing to purify the obstacles of our mind and to turn our mind into the omniscient fully enlightened mind of the Buddha. After that, all the Mamakes that we have created and the invited Akshobyas, they enter in union, and they experience immeasurable state of great bliss. So by this extreme, experience of this extreme joy and bliss physical and mental joy and bliss, they melt into a dark light and that light finally absorbs into the center of our chest. So this dark light which enters through our chest,

completely spreads through all parts of our body and it completely purifies all the obstacles, in particular that of the mind and we also experience very great bliss; and we should think that we have received the vajra mind of all the Buddhas. Again we make this prayer that the Buddha mind which is omniscient, which is all wholesome, all virtuous, so "May my mind also become like that," is the essence of this little prayer. Now the body, speech and mind are all complete. So now we should think that we have become the very holder of all three aspects of the Buddha. So there is a mantra of this

particular mantra like for the mind, that is OM SAWA TATAGATHA CHETA VAJRA SOBAWA AMOKO HUM. So CHETA means mind and also heart, so that is the mind of the Buddha. That means "I am the embodiment of the Cheta or the mind of all the Buddhas". So now we become the very embodiment of all three attributes of the Buddha. So this is not just only a few Buddhas, one or two Buddhas, but we have become the embodiment of all the Buddhas and received the blessing of the mind of all the Buddhas.

Then we should recite this mantra again OM SAWA TATAGATHA...Now this time we should say all three, body, speech and mind OM SAWA TATAGATHA KAYA WOK CHETA VAJRA SOBAWA AMOGO HUM, "I have become the embodiment of the body, speech and mind of all the Buddhas. The holder of the non-dual essence, inseparable

essence, entity of the body, speech and mind of the Buddhas." So we are from the generation of the Nirmanakaya or the Vajrasattva or the Nirmanakaya form. Until now we are in that same form, with the form of blue Vajradhara or Vajrasattva, with three faces and six arms. Now we should generate what is called the triple body of ourself. So our external body is in the same form as Vajradhara, blue, and now inside the heart we should visualize in the center of the heart we should visualize a lotus with variegated petals, colored petals, with moon disc on top, and on top of the noon disc there is Jeanasattva in red color, one face and two arms only, holding bell and vajra, embracing with a consort of the same color. That is called Jeannasattva. Our external body is Samayasattva. The external Vajradhara body is Samayasattva. So that is our external body and inner body. Now inside the chest of the Jeannasattva there is a little moon disc with a tiny blue vajra on top, standing on the top. In its center there is again a very little blue HUM. This tiny little HUM is so

distinct, so clear, and it is producing endless stream of light all the time. So usually the deity and this seat underneath, they are also, they are a union, it is a union already, a union of method and wisdom. There is always a union of method and wisdom everywhere so that is why some deities are sitting on the moon, some others on the sun. So our external body, Samayasattva, the blue Vajradhara, is sitting on a sun disc. So the sun disc is the wisdom and the Vajradhara itself is the method, so here is again established that union of method and wisdom. Now inside this Jeannasattva, the red colored Jeannasattva, Jeanna means wisdom body, so therefore because it is a wisdom body then it is sitting on a moon disc which is method aspect. So that again makes another union of method and wisdom, deity the wisdom and moon disc the method, so union of method and wisdom. So the tiny little vajra and HUM inside the chest in the innermost, that innermost body which is Jeannasattva. Now we should visualize the lord of the Family or the Guru, the lord of the Family

on the crown of our head. We should visualize the lord of the Family Vajradhara on the crown of our head in white body, holding bell and vajra and embracing with a consort of the same color. So the consort is Vajradatishwari. So now the lord of the family Vajradhara and the consort Vajradatishwari enter in blissful union and then from the junction of the secret, their secret vajra and lotus, from the junction of their two organs then the rays of light and fluid of bliss run down, come down, and enter through the crown of our head and gradually fills our whole body and makes a thorough purification throughout the body and we experience very great, our body filled with that and we experience very great bliss. So here we should make a short break.

So now that was the blessing for, process of blessing of one’s body, speech and mind. Next is the creation of deities in the mandala. Now we are in the form of Vajrasattva and this Vajrasattva is without consort, this is without consort, that we are now. Right now it is without consort. Now for the

creation of the mandala, then the deity must have consort. Therefore, now we generate from our chest a consort, a female consort, not particularly in the form of a deity yet, just a consort, ordinary consort form, a girl of about 16 years old like that, is produced from ones chest, from the HUM in ones chest and placed in front of us. So this consort then changing into void, then takes the form of Vajratouch, the actual consort of the deity. So when it says "From my chest I create a consort of my kind" so this means a consort which is inseparable from one’s self. So this consort then OM SHUNA...SOBAWA AMOGO HUM with this mantra then that consort becomes void, completely void and meditates on shunyata, becomes completely void, not inherently existent consort but becomes completely void. So at the same moment the consort's body completely disappears. Then out of the voidness appears letter KUM, a blue KUM. That

blue KUM changes into blue vajra with KUM inside Then that vajra completely changes and then the complete form of the Vajratouch goddess appears, with three faces and six arms, blue color, with Akshobya in the crown, holding the same implements in her hand like ourself, with vajra, wheel and lotus in the right hands and bell, jewel and sword in the left hand, and half of the hair is made into a knot and half falling on the back, a very beautiful and very youthful and with radiance and all the beautiful complexion, and adorned in all the precious ornaments and garments and 44

exactly like the YUB, exactly like the YUB, with all the ornaments. So now before entering in union with this consort we must place deities in the body of the consort. So although we place deities in the consort's body but it is not body mandala. So for a body mandala it needs a body, a physical body as its basis, like we have to transform. Like we have transformed all our joints and nerves and veins and limbs and so on like that, it needs a physical base.

Since this consort is created by us it is, the consort is, holds the essence of wisdom, so therefore it is not a physical ordinary form, so there is nothing really to purify, to transform, so the deities are simply placed in her body. So like ourself in the consort also from crown of the head to the forehead, a letter white OM which changes into Vairocana with three faces, white body, three faces and six arms, just like in our case. Forehead to the neck a red AH into Amitaba. From the neck to the heart under the breast the HUM, blue HUM, changing into Akshobya, so they are not like before, now like the aggregates or organs changing into something, not like that. But simply the syllables are visualized and they are transformed into these deities in her different parts of the body. From yellow SO, letter SO which is in between the heart and the navel, it changes into Ratnasambhava, yellow Ratnasambhava. From there up to the root of the sex then there is the letter HA, from green HA then Ammogasiddhi in green body. Now here this is less complicated because one doesn't have to think that certain elements or certain organs or certain parts of our body or body changing into the first letter then deity, rather we

are just placing the letters and they are changing into the deity. So LAM into Cherrna in her navel then HAM into MAMAKE in her chest, then PAM, red PAM changing into red Klerkarma in the neck, and green TAM changing into Tara in the Crown of the head. So in her two eyes there is the vajraform goddesses embracing with Kittagharba, Bodhisattva Kittagharba. So there is a difference in the YUB in the YUB when you visualize these deities they are the Bodhisattvas, the male figures as the principal embracing with the consorts. Now here it is the consorts which are embracing with the Bodhisattva. In the YUB there is the Kittagharba Bodhisattva in the eyes sitting facing in the same direction as the deity which is embraced with the vajraform goddess. Now here the vajraform goddess is the principal figure from the side of the consort, so the vajraform goddess which is embraced with a male consort that is Kittagharba. Now in the ears, before it is Vajrapani embracing with vajrasound goddess, now here is the vajrasound goddess embracing with Vajrapani. So in short, in the YUB, in the male deities then when you place these inner deities, then all the male figures are facing like the principal deity itself, and the consorts are facing the opposite and embracing. Now in the consort in the goddess, in the female deity then it is the female goddesses in different places which is by keeping the principal place and facing the same direction as the outer body, and the male deities are embracing facing opposite. So in the nose then vajrasmell goddess embracing with Markashgharva. The root of the tongue then the vajrataste goddess embracing with Lokitshvara. So in the secret lotus of the consort, vajratouch goddess embracing with the Sarvanivarana become Bene Bodhisattva. So now in the limbs we have visualized before in the YUB there are the Mahakroadas. Here in the consort they are Mahakroadees that is the same thing but in female form, Mahakroadees. So in her right hand,

instead of Yamandati there is Vajravatali, it is a kroadee, it is one of the wrathful female guardian, Vajravatali. In the left then Shangimetuma that is also a kroadee. In the mouth there is Tonyacherma. Tonyacherma. In the secret lotus there is Ekazati and in the right shoulder there is the kroadee which is called "The Mother of all Tatagathas". In the left shoulder there is a kroadee Natsoenchenma, the variegated jewel, this guardian. In the right knee that is Natsobema, variegated lotus, that is the name of kroadee. So this Natsobema is not a flower, it is the name of that guardian who, Vishuapadma. Then in the left, there is Vishukarma, so this is also a kroadee in the left knee. In the crown of the head then there is the Akashvajre, that is also a

kroadee. Then in the two heels there are two forms of goddess of earth. So like the Vajradhara is endowed with all these deities encased in different parts of the body, that consort is also endowed with the same number of deities in her. So now the two secret organs of the YUB and YAM must be consecrated. So therefore, first the secret organ of the YUB transforms into vajra, blue vajra with five prongs and the central prong is like a passage and with a hole at the end. So outwardly it is the male organ. Inwardly it is like before for the tongue. So here inwardly it is the vajra with a hole at the end. First a HUM then changes into a vajra, that blue vajra. So when the blissful fluid comes down, then it reaches to the end of the vajra but does not emitted unless for

some very particular purpose like creation of mandala and out of drops and so on. Otherwise it is always held back at the end of it. Therefore, at the end it is closed with the letter PE, yellow. So both organs, outwardly they remain as they are, but inside, inside the main organ there is this vajra which has in the central prong there is a passage which is sealed with PE at the end. So now for the consecration of the organ of the consort. The Bhaga or the female organ changes into, first it becomes void, then it changes into AH, red AH which transforms into a red lotus with 8 petals. Again, in the center of the lotus there is a passage which is the hole is again closed with the letter PE, yellow letter PE. So this is outwardly this is the normal organ but

inwardly there is this lotus, red lotus. Both organs are filled with the 5 colored rays of light inside completely. Now to engage in the sexual union with the consort, then we should first hold, although our body remains the Vajradhara body, or Vajrasattva body, but we should hold first the pride of Ratnasambhava, we should think that "I have become Ratnasambhava" all the body doesn't change. Then begins the actual act of the union, when one recites the mantra OM SARWA TATAGATHA ANRA VAJRA SOBAWA AMAGO HUM. So the reason why we must hold the pride of Ratnasambhava here is when the Guhyasamaja Tantra was taught in the divine mandala of the Buddha, at that time this OM SARWA TATAGATHA ANRA VAJRA SOBAWA AMAGO HUM, this mantra has been spoken or taught by

Ratnasambhava. Then there is the SARWA TATAGATHA PUJA VAJRA SOBAWA AMAGO HUM, there is a second mantra. This has been taught by Ammogasiddhi. So therefore, we must hold here first for the pride of Ratnasambhava while we recite this first mantra. So as one begins the union, at that time we should recite OM SARWA TATAGATHA...while holding the pride of the Ratnasambhava. So this OM SARWA TATAGATHA means "all the Buddhas" ANRAG means the "ultimate attachment", ANRAGNA or desire, VAJRA SOBAWA AMAGO HUM "I am the embodiment of the vajra, the attachment or the vajra passion of all the Buddhas". So with this one begins the act and when, by beginning the act then one starts to experience bliss, the great bliss, then we must again change back not changing form but

changing the pride back into Akshobya. So with holding the pride of Akshobya we must recite the mantra HUM. So the HUM is like singing, like the sound of singing, a natural sound coming by the experience of the bliss. So by continuation of the act of love, then the experience of the bliss increases. After that with holding the pride of the Ammogasiddhi, then we must recite the mantra PE SARWA TATAGATHA PUJA VAJRA SOBAWA AMAGO HUM. So by the act of the union, then one experiences a very great bliss and by the heat of the great bliss spreading throughout the body then all those deities of the body mandala, inside our bodies, they all melt into the fluid of the bliss, and they all melt and fall down. So they all melt in the blissful fluid, the fluid 45

of bliss, and run down. Then through the vajra of ourself then they all go into the lotus of the, secret lotus of the consort. So the drop which falls into the lotus of the consort divides first as one drop then that divided into two. One part of the drop forms the mandala, the external mandala, the mansion.

First it becomes a DRUM, letter DRUM, then changing into divine mansion inside the lotus. Except for the side, it is just like the mandala in which we are living, square with three doors and everything, with all its deities, with seats of the deities and everything. So the mandala is in the lotus of the consort, so therefore, the direction which faces you, that side of the front of you, right in front of you, that direction is again East. Then the second, the other half of this drop then divides into 32 drops and then they settle on those seats, two on the central seat and one on each of the other seats, so 32 drops. So the position of all these drops are just the same as the position of the deities in the mandala. So the two drops right in the center, the

central seat. Then there are 8 drops around the Tatagathas and their consorts. Then again there are four drops in each corner that is for the four goddesses, the form, sound and so on. Then again there are 8 drops, two at each door one at each side of the door, so there are 8 drops for 8 Bodhisattvas. Then there are 4 drops into the four corridors for the kroadas and also 4 drops in each corner, for more kroadas. Then one drop up there under the canopy for one more kroada and one under the deity for one more kroada. So altogether 32 deities. So these radiant drops which are now on the feet of the deity they first transform into 32 syllables, then the 32 syllables into 32 implements, then into the deities. Then after that so these drops change into the syllables of each deity, placed in between OM AH HUM. So OM OM, OM AH AH HUM...like that for each deity there is one syllable placed in between OM AH HUM.

On the central seat there is OM AH that is the mantra, OM AH, then HUM HUM. HUM is the syllable for Akshobya. Right in front of it for the consort OM AH, CUM H1IM, the CUM is for the Vajratouch. So that is not very difficult to visualize. As one recites these mantras, then one thinks that these mantras or syllables are there on the different seats. Then for the Tatagathas OM AH OM HUM, OM AH SO HUM, OM AH AH HUM, and OM AH HA HUM. Now for the goddesses OM AH

LAM HUM, OM AH MAM HUM, OM AH BAM HUM, Otl AH TAM HUM in the same direction. That is the inner circle. Now for more goddesses. Now the syllables for those four goddesses; are ZA HUM BAM HO, therefore OM AH ZA HUM, OM AH HUM HUM, OM AH BAM HUM, OM AH HO HUM. Then starts the Bodhisattva starting from Matriya OM AH MA HUM, then OM AH TELE HUM for Chittagharva, Now for South, OM AH OM HUM; OM AH OM HUM. Now the West door there are Manjushri and Avelokitishvara, Manjushri is with HUM, and Avelokitishvara is OM, so OM AH HUtl HUM, and CM AH OM IIUM. Avelokitishvara is first, Otl AH OM HUM, OM AH HUM HUM. Now at the Northern gate there are two Bodhisattvas, that is Sarvanievarana becomebeni and Samantabhadra. Nievarana becomebeni is HUM HUM and for Samantabhadra is SOM

liUM All the Mahakrodhas they all have the same syllable that is HUM, so it says in the text then then HUMs with OM AH HUM. So that is OM AH HUM HUM, OM AH IIUM HUM, Ot '1 AH HUM HUM like this each place for the krodhas. So in the text instead of repeating ten times, it says ten HUMs. So now the syllables must be changes into the symbols or the implements, then back into the deity. Then we are almost complete constructing the construction, then it won't be very difficult. So here we will stop for tonight.

So Je Rinpoche first gave a brief review of yesterday's teaching. Now we have reached the what is called the "Right of the Mandala", the khyil 'khor rgyal mchog, that is the Rite of the Mandala King, Mandala King. Then after that comes the Right of the Karma King, or action, will follow after. Now the Right of the Mandala King or Lord of the Mandala, or King of the mandala, stage now. We have entered in union with the consort and then all the deities in our different parts of the body melt into blissful fluid and they reach the lotus of the consort and the one drop which divides into two, one becomes the

mandala and the other one divides into 32 drops and they settle down on the seats which are already there and first...So here the generation of the deity is called "Three stage process of generation", like before when we generate as the deity, it was 5 stage process of generation; first becoming a moon, then sun and syllable, then implements then becoming the deity. Now here these deities are generated in 3 stage process. So they first change into the syllable, between OM AH HUM. So first they are four syllables for the 5 Dhyana Buddhas' that is OM AH CUM HUM, OM AH HA HUM, ON AH SA HUM, that is for the 4 Dhyana Buddhas and then there are the LAM AH PAM TAM, again in between OM AH HUM for the consorts. Then ZA HUM BAM HO, again these 4 syllables in between OM AH HUM for the 4 goddesses.

Then there are the 8 Bodhisattvas, MAM TALEM OM and a HUM. So there are Bodhidisattvas two at each gate there are the syllables which Rinpoche has given yesterday. Bodhisattvas, and then 10 HUM So they change into these syllables for the Be in place of OM AH HUM, OM AH HUM, like that for the Mahakrodhas. I made a mistake; they are not out yet in the actual mandala, they are still in that little mandala inside the womb of the mother. There the drops change into the syllables and settle there on their respective seats. So this lotus, the inner lotus of the secret place of the consort, it [...]

[...] ...is the womb, actual womb of a Mother. It is just the same location where a normal womb is, so it is just below the abdomen. So some people may think AH OM-- that is not very-- how can such a mandala with so many people, so many deities and so on can fit into there, and it would be very suffocating or something. But that is only our own unnecessary worry, with our normal usual conceptions. There is no such difficulty. Although it is in the womb of the

consort, but it is still in that very place, the mandala and deities and everything and fits in and also without any pressure, without any pressure. So it is like if one looks through a little hole in the needle, from that little hole you can see the whole mountain and whole valley and you can see --like that, in the little place one should think that the whole mandala fits into there. So also when we offer mandala, for example, the mandala base is very small, it is just something round which can be held in our two hands. However when we offer the mandala we should think that this can hold the whole universe with all the continents and Mt. Meru and everything can fit into that. This is something which must be created by your mind. If we think that we have a small mandala base in our hand and then a very large 46

something which is outside of that, around us or something, that is not the way to offer. One should think in such way the everything can fit into that little base of the mandala. So that is same. So starting from the front in the womb of the consort, then the front side of the consort that is the Eastern direction which is facing to you; it starts from there. So the first appears East there are two OM AH HUM HUM, OM AH HUM HUM, for the central deity and his consort so these turn into two vajras on the central seat. Then for Varircana OM AH HUM, that changes into a wheel, then in the South a jewel 7 precious jewel, and in the West a lotus, and in the North a sword. So a little correction for Ammoghasiddhi not a sword, but a cross vajra. Now the consort, starting from the Southeast, Southwest and so on are [...]

[...] ...the syllables LAM MAM PAM TAM PETRIM OM HUMs, change into, respectively change into wheel vajra and Utala flower and again a crossvajra. Then the four goddesses of form and so on, their syllables ZA HUM BAM HO change into mirror and a string instrument, something like vena and then a conch filled with perfume and a precious container filled with food, that one can visualize like very celestial fruits or nectar or something like that.

Now the 8 Bodhisattvas, starting from the Eastern door, so Eastern door there is Maitraya and Chittagharba both generate from wheels. There are two wheels. There is a slight difference. The Maitreya holds in his hand a wheel, but not just a wheel itself, but a nagabresha , it is a kind of, it is called the "naga tree " kind of plant, flower which supports a wheel on top. So -therefore this is, the Maitreya is generated from a wheel supported on a little

branch of this nagabresha, this plant. The other, the Chittagharba with simple wheel. Then the other Bodhisattvas of the South, East and North, they are all, on the South they are two jewels, in the west two lotuses, and in the North two crossvajras -not the crossvajras, but swords. So the reason the Maitraya Bodhisattva is holding this nagabresha in his hand is when Maitraya Bodhisattva will show the deed of fully enlightenment in the future, as a coming Buddha, after Shakyamuni, he attains his enlightenment under the tree, that particular tree of nagabresha. Like it is the Princadhata has attained the enlightenment under the present Bodhi tree or the Ashoga tree. So in the same way the Maitraya attains his enlightenment under a nagabresha - that is why he is holding that in his hand. So it is a great wish or prayer of Maitraya Bodhisattva that when [...]

[...] ...he attains, when he shows in the world the deed of attaining full enlightenment at that time he would liberate all those sentient beings who has received a seed of dharma in the teaching of Buddha Shakyamuni, whoever they are and whatever level they are, even if they are, by those who have taken various vows about refuge, upasaka, or shamanara or bhikshu or any other vows that one has taken. Whoever has taken those vows and practiced as received a

seed of dharma in their mind in the teaching of Shakyamuni, then whatever they are, even if they have fallen into unfortunate realms by doing a mistake, it is the wish or prayer of Maitraya Buddha to liberate all those sentient beings when he appears in the world, so we are fortunate enough to be at least that we have still a big hope. So Je Rinpoche says that if one of course if one practices earnestly if one practice well and make good effort, of course one doesn't have to wait that long, one can attain full enlightenment before that, or attain certain stages without waiting so long. However if one really

couldn't make that much effort and sort of still remains wandering around in the samsara, still if one has received an imprint, a good imprint of dharma in one’s self, then that is still the last chance for us. So we still have something, one can still have full confidence in. The Maitraya Bodhisattva had taken many of such vows and generated many great; wishes like that for the benefit of sentient beings. For example, he also has taken the vow that even if a person who makes a statue of Buddha, like Shakyamuni Buddha, just about the size of ones thumb, so little one who makes such a statue in the teaching of

Shakyamuni, that person will be established to the liberation when I appear in the world. And so it is to make statues, to construct forms of Buddha is very beneficial, but also to make wrong use of them is again a very unwholesome karma such as using for commercial purpose. So this is just external instruction or teaching which is not to be visualized or practiced in the sadhana. So there are the 8 Bodhisattvas and from these different symbols, generated from these symbols, and after that Mahakrodhas from all those HUMs change into their respective implements, what they hold. The first implement

in their right hand whatever they are the stick, the vajra, sword, and again a vajra, and again a vajra, and again. For example into the four gates there is a stick, a vajra, and a lotus and a crossvajea. So now from Southeast at the four corners there is a sword then a vajra, then a blue stick with a vajra, and a black stick with a vajra. And for USHNESCHA CHAKRAVATI on top and the SUMBARANZA below there are two vajras. So those are the symbols. First the letters then the symbols from which the deities will be generated and if one can visualize them clearly that is very good. If not, one should just think

that. They are all there, although one can't see them precisely. So then these symbols then change completely into 32 deities. They become, they take the complete form of the deity. On the central seat there is Akshobya, peaceful form, dark blue body, embracing with Vajratouch and then starting from the East, Vairocana, Ratnasambhava, Amitaba, and Amoghasiddhi. And then Southeast and so on, the four semi-directions, there is Chenma, Amamake, Kirkarrna and Dolma. So outside of this inner, circle, outside where the pillars are there is still another circle and then again there are the four goddesses; goddess of form, sound, smell and taste, they are around, Southeast, Southwest and so on. On the side of the Eastern door there is a Maitraya and a Chittigarbha. On the two side of the Southern door there is a Vajrapani and Akashagaba. On the Western door Avalokitshvara and Manjushri. At the Northern gate, Northern door there are Samantrabadra and Sarvanivarana Becomdeni. Then into the four corridors there is Yamandati and then there, is Prajnadati, Hairagiva or Branjadati, and then Benidati.

Then in the four coroners there is Achala, Turkiranza, then Nilandanda and Amabala. Then on top is Ushneshachakravati facing to the central figure, and down below there is 47

Sumbaranza which is facing the same way as the central deity. And we should think that these deities are not somebody else, somebody

One should think they are still a part of one’s self, they are still one’s self in these forms, because they have been created by ourselves, they are the production of the union of bliss and void and they have generated from the very fluid of bliss. So therefore one should think they are all a part of our

self. So therefore in this stage of mandala king or the lord of mandala, the ritual of lord of mandala, which is a practice that to help sentient beings, work for the benefit of the sentient beings, so therefore if we think we are external remaining quietly just sort of taking rest, and all so many external deities from outside they come and do all this work, then it is not a real practice of ourselves. So therefore, one should think all these are created from

ourself for the benefit of the sentient beings. So one’s self is fully engaged in the act. So in the sadhana, if you read the sadhana, each time is says in the central seat is one’s self in the form of that, on the East one’s self and always one’s self, one’s self is always emphasized. That is to assure that one doesn't think that it is someone else. And after this then one should reflect on all sentient beings, and generate a very deep compassion of all sentient beings by seeing their sufferings. We should also generate a very sincere motivation to liberate all these sentient beings, to separate all these sentient beings from their sufferings and the cause of suffering, which is the karma and delusions and imprints.

So at this time we should, when we generate the compassion, not only for generating our wish, not only just wishing or praying for it, one should in addition, to wishing and praying for that, one should take the vow, like take a vow make a decision to take this responsibility of separating, freeing the

sentient beings from their suffering, upon one’s self. Then we take the central figure the Akshobya, through the secret; lotus of our vajra and come up through the central channel to the heart level. Then we call him Vajradrak and that is like calling him, calling his attention. So we call and say Vajradrak there is exhortation and as soon as we say that then it goes out, multiply in countless forms and go out in all directions. So then they go out

and reach all sentient beings and purify their obstacles in general, in particular the hatred aspect of all sentient beings, and so by manifesting in various forms giving teaching of dharma and performing miracles, even touching, sometimes touching and blessing with their hand on, touching their body and giving teachings or showing various miracles, and sending rays of light and amrita on them and so on, many many different ways they have purified the

sentient beings from their hatred Turning the wheel of dharma for the sentient, in particular purify their hatred and then all these figures they absorb into one, they become one Akshobya as they come back to the mandala. They so this Akshobya is integrated with all the Akshobyas in all the Buddha fields, and also this Akshobya has another Akshobya on its head as the lord of the family, and who is in union with a consort. This Akshobya received empowerment from the blissful union of its lord on the head and so a stream of light and amrita going into its body and receiving the empowerment. Then it comes straight through the mandala and comes in front of us. So now this one has not any separate place reserved for him because the place is where we are sitting as Akshobya and we are not, it is not going back into the lotus of the consort, so it just remains there in front of us.

So then after it absorbs into our chest, one’s self in in the blue Vajradhara form, so this is absorbed into our chest. By this integration with this Akshobya coming in then our aspect changes. He are first Vajradhara, although they are not one nature, but we are in aspect of Vajrahara and now changing ,

into Vajra, what is called the Vajrahatred, we change into the aspect of Vajrahatred. So now the Akshobya is sitting on a moon-disc and ones -correction-- so when we take this aspect of the Vajrahatred as we remember when before we first we are sitting on the moon disc, we remember there was this moon at the beginning, on top of the sun there was this moon and we were sitting on that as Vajradhara or Vajrasattva and now when we change into Vajrahatred this moon is absorbed into the sun disc which is under it, so then our seat is no more moon, it changes into sun and also the appearance is slightly changed from

very peaceful into slightly wrathful, Also before we are in sort of a blue color Vajradhara, now by absorption of this Akshobya it gets darker very dark blue form, and the same number of faces, 3 faces and 6 arms. The Vajra in the first hand is now changing into a vajra with 9 prongs and the rest are all the same. Sitting in a red aura of light and this aura is slightly agitated, not completely calm this light. So after that now again from the lotus of the consort we take in the Vajratouch, that is the consort of Akshobya which is left. Which has not gone out with the deity; it is still there. Now we take

that, the Vajratouch to our heart, and we say her name calling, Sparshavajra, and she goes out and fills the whole space and reaches all sentient beings, then she purifies the obstacles in general and in particular the attachments to the tactile sensations and also makes offerings of blissful touch to all the Buddhas, and it finally absorbs into one body and that is integrated with all the Vajratouch in all the Buddha fields and also it receives the empowerment from Akshobya on its head. Then she comes in the mandala and absorbs into the consort on our lap. So then after that we are taken the same way,

each of these deities one by one up first into the heart then send out and go to all sentient beings and perform, each one has a particular responsibility putting that and integrated with the respective deity in the Buddha field and they absorb into one, they are empowered from their own respective lords of the family and then they come back and settle on their respective seats in the mandala. The Vairocana comes to the heart and we call Zinnazig, Zinnazig -- and as soon as we say Zinnazig, then it goes out, and fulfills the duty for the sentient beings. So the particular duty is to purify the ignorance of all

sentient beings and also for doing various other things, come into one, integrated with all the Buddhas, Vairocanas, empowered by the lord of the family. So it settles down on the seat on the Eastern direction. So that is just in front of us. This way then all go out and do the work and settle down on their places. When all 32 deities are complete, then the mandala in the womb of the Mother is now empty. After that this mandala is also, the mansion is also taken in, up to the heart, and with the mantra OM AH HUM it goes out and multiplies in countless forms. So those deities has each one fulfilled the duty,

the general duty and particular duty to purify the particular obstacles of the sentient beings, that different delusions and different aggregates and so on. Now here the mandala, the mansion goes out and purifies all the impurities of the world and of the places, the impurities of the plains, the mountains and water and elements and all the world all the mountains and ocean and so on, everything. All the impurities are completely transformed, their ordinary appearance is completely purified, they all turn into real Buddha field holding the essence of the Wisdom. And all the disagreeable appearances of the places are completely purified, they are no more existent, such as all 48

the dirt, the pollution and also in the landscape the things which are dangerous, which are not agreeable which are rough, which has undesirable things growing and so on. All these kinds of aspect of lands is completely purified. So all these divine mansions that are created are absorbed into one, and it also integrated with all the divine mansions and Buddha fields of all directions. Now this one has no empowerment of the lord of Family, the mansion has not- So it is finally absorbed into the mansion in which we are living.

If you have a practice which is an essential received the teaching in Lam Rim or in Lo Jong then there is is called "Thong Len" that is "giving and taking". So this is an essential practice in the Lam Rim meditation where one takes all the suffering and all the undesirable qualities of the sentient beings in the form of like a pollution, like a smoke or sort of taken in or absorbed into us and then we send out the rays of light which are of the nature

of our happiness, our merit and all the good qualities, virtuous qualities to giving all sentient beings. This is an essential practice -in lam rim. So this visualization which is being done now is somewhat similar to that. Here also when we send out these deities and so on, each time we should do it out of generation of pure motivation out of compassion to all sentient beings, seeing all sentient beings endowed with these particular difficulties and obstacles and so on, so out of very compassion, great compassion then we send out these manifestations in order to free the sentient beings from their respective delusions and all the difficulties.

So if one can, at the beginning of each of these deities if one can generate the motivation for the particular kind of difficulty of the sentient beings, that is very good. If that is too complicated then at the beginning one should generate a very sincere motivation to purify all the sufferings and the cause of suffering of the sentient beings and out of that motivation then we send out all the deities. When the duty is fulfilled, when the work is done, at the end we should always rejoice very deeply for what could do, for what one has done. If one does this meditation with that kind of motivation it is one of the best methods to accumulate merit. So this completes what is called the 'Ritual of the Mandala King" or the "Lord of the Mandala".

Now we should start the ritual the rite of the king of the action. So now begins the recitation of mantra. We have to recite 32 deities, 32 mantras of 32 deities, so each time we should visualize that all these deities they have in their heart center the mantra circle, their respective mantras around the syllables, their own syllables. To be precise one should visualize the particular symbol like jewels or vajra and so on, in their heart center. If one can

visualize the different implements with the syllables in them and then surrounding with the mantra that is most precise, it also has a great significance.' If that is difficult one can visualize simply the syllables surrounded with their mantras in the heart of each of these deities. So in general there are six different japas or six different recitation ways of reciting the mantras and the way of the recitation mantra here is called samaya japa

recitation. And also that is called "chorypa deva" that means like the recitation of establishment and then "chongu deva" that is complete or comprised into one. So all these circles of mantra in these deities they are all very radiant. So each syllable of the mantras, letters of the mantra is very radiant like a bolt of light a flame like this, and inside there is the shape of the letter. So all these syllables, the letters of the mantra should be visualized

very radiant like a bolt of light. So when the mantra has not many syllables like OM AH VAJRA DEK HUM HUM, then such mantras are not long, so we should visualize each letter like a bolt of light standing like this. So all the circles of the mantra, they are standing on a moon disc or on sun disc according -to on the disc on which the deity is sitting. So if the letters of the mantra are many, then each of the letters are like a bolt of light individually and sometimes if the mantra is with many letters, then there is a ring of light on the disc and inside that ring of light like you see in the ball these wires

inside, in the flame, you see the wires like that, then there are the letters of the mantra in the ring of light. Then rays of light go out from these mantras and also at the end of the rays of light coming from these letters are many deities manifest. So when we exhale then all these deities go out from the syllables and go out in many forms and help the sentient beings and when we inhale then they come back in to the mantra. So first of all one must do so called vajra visitation. So the syllables are OM AH HUM, but this is not a verbal recitation. So the vajra recitation is neither a verbal recitation nor a

mental recitation. It is recitation of the respiration. So one keeps quite. Shut your mouth and then very calmly and quietly aspirate. The actual vajra recitation is something practiced in the state of completion. So as a preparation to that you should practice here a few vajra recitations. So without any movement of the mouth or the tongue or anything like that just then one should think that one's respiration the breath inhalation and exhalation and the holding of the breath has the sound of OM AH HUM. For example the very good bell made of very good material, when if it is hanging somewhere then the wind

blows very strongly on it and it gives kind-- so in a similar way without any real loud sound, a very clear loud sound then when we inhale then one should imagine this air, breath coming in has the natural sound of OM, so something which you can hear from inside. At this moment we are in the central figure of the, deity with a mantra circle inside with a HUM syllable in the center. We should at this moment think that we are inside that HUM, we are inside that central syllable. So as the breath comes in, then we are here in our chest in the HUM, the HUM is one’s self, so one should think that a draft is coming

from a window, from the ventilation or somewhere like that, the wind is coming from above because we are in the heart, so that is like blowing on your head, like that the breath is coming from the top. So it is like the draft or the breath is coming through the central channel and sort of glowing on us, oneself as a HUM, and then one hears from there is a sound OMMMM of that wind. We should not let it out immediately and must maintain keep that for a while. So during its -- settles, the breath settles inside, it settles with the natural sound of AHHHHH. And when it leaves when it does out then -- it goes out with the sound of HUMMMM, with the natural sound of HUMMMM, a long HUMMMMMMM. So OMMMM it comes in, with AHHH it rests, and with the HUMMMM it goes out. That is called vajra recitation. And there are some more positions if one can, then when the breath goes out HUMMMM then it goes out and helps sentient beings and makes offerings to the Buddhas, but however if it is too difficult, it is not indispensable. After one can do this about three times and then one should begin the verbal recitation of mantra. So this vajra recitation is a very powerful one. One can do it several times and after it, then when one begins the verbal recitation OM AH HUM HUM the first mantra. So not OM AH HUM HUM

- it is OM AH BENZADIK HUM HUM that is the mantra of the central figure and while this -- and if one recites this loud it is called the krodha recitation, the wrathful recitation when 49

one recites it loud. At this time then one should think of rays of light coming out from the syllables and bringing all the fulfilling the work of helping sentient beings and so on. If it is done in a group then everyone together can recite loudly OM AH BENZADIG HUM HUM or the chant leader begins out loud OM AH HUM HUM then everyone remains quiet and quietly recites OM AH HUM OM AH HUM. If one is doing a retreat or the practice individual alone, the sadhana or something, then one should recite quietly not making a lot of noise, quietly recite OM AH BENZADIG HUM, quietly. It should not be so loud that other people can hear. But if it is too quiet, too low that one can't hear what one is saying, then it is again a fault. And if one does it too slowly, like if one does it OM AH BENZA that, that's again a fault.

...too speedy, that's also fault And, if one recites correctly with the correct speed and so on, but with very little use, so reciting very powerful mantras with a mind which is fully engaged into business and to conversation with the people and visiting places and so on, then there is not very much power. Otherwise, if one does it, and fit in it, the recitation of mantra is a very powerful method. So if we cannot do very much visualization of rays of light going out from the syllables and going out reaching sentient beings and purifying, making offerings to the Buddhas. If this is too difficult, then one should concentrate one's mind and very deeply pray to one's guru which is inseparable from the deity, to the guru deity, concentrate on one's guru deity, and deeply pray to the guru deity for the blessing and empowerment with this state of mind, if one recites mantra that is also very effective. And after reciting this three times, then we move to the next mantra OM PRASHA VASACOMBUM, so that time we are concentrating in the mantra in the consort's heart. So OM PRASHA VASACOMBUM so next mantra is OM AZENERGY OMMO, that is in the chest of Variochana. Each time when we do this we are, one concentrates on the mantra circle in the chest of each deity. We are not thinking this is someone else, we are just looking into the hearts of somebody else, but one

thinks that one is that, that is still part of ourself. Because one's self is the chief, as well as one’s self is the entourage. So therefore, it is all inseparable. So therefore, we all the time we should follow this unity. And then OM AZENERGY, OM ARENIDEK, SO HUM ARENIDEK SO HUM then OM AROLIK AH HUM, OM AROLIK AH HUM, SO RANASAMBAWA and so on, all these 32 mantras one should recite a few times like that. And when we reach to the last mantra, that is OM ASUMARANZA HUM HUM, that is there are [throdat] down there, then all 32 mantras have been recited and then we should recite Vajrasatva mantra, the 100

union with the consort. Then by union with the consort then one experiences very great bliss, and in that bliss one's body dissolves into light. So by dissolving into light...the consort first dissolves into one's self then one's body also dissolves into light. So one's external body which is Samasatva dissolves into light and absorbs into the inner body, reaching Anasatva the red one, with one face and two arms and the chest. And that Anasatva red one is absorbed into the Ranasatva HUM, the vajra with the HUM in his heart. And it dissolves further and after a while a little HUM remains, only HUM remains, and the HUM starts to dissolve from the bottom, first the U sign, the subju into the body of the HA, the body of the HA into the head of the HA, the

headline of the HA, the headline of the HA into the crescent, the crescent into the dot, the dot into the little flame, the first curve, second curve, third curve and then completely dissolve into emptiness. Now the 30 deities are still there but the central figure has disappeared. So now there is a request of some verses and we should think that each verse is being sung by those four consorts, the Ginma, that one on the southeast, southwest, and so on the Ginma, Mamake, Kerkomo, and Dolma, these four consorts by having seen the chief, the central figure having disappeared, then they long to see the deity again, so they make the request. They sing this verse of request for reappearance. So explanation of this verse will take a very long time. So now after

these requests of the four consorts, then instantly on generate again on one's form as the deity, reappeared there and by this reappearance of the central deity, all the deities in the mandala are very pleased, they are all very pleased and overjoyed by the appearance of their Lord, then after the great joy then they make a few more praises then also make the offering, outer offering and inner offering, that's all. So at this moment, the praise is not done by those deities around by themselves, or one is reciting it, so there are five verses of the praise then four praising then one send out again many deities and goddesses out, praising goddesses out, and they from outside praise to the whole assembly they make these five verses of praise. After the praise then

offering comes. And then offering deities are generated from one's chest and they go out and they make offerings of the arghum to the whole assembly in the mandala. So after completing all the external offerings after the music and then inner offering is made. So although in the text it says that one's left thumb turns into the great ocean and one's left ring finger into Mt. Meru then taking, stirring the, Mt. Meru stirring the ocean and so on, but that is not to be visualized, it is just symbolic of that. Then we put our ring finger in the inner offering and take one drop and sprinkle it and say OM CHERDO. OM I offer. So this first sprinkle with OM CHERDO is something like t sting a food before it is served. It is something like that. It is actually a cook's job.

After that then we take the container, the bottle or whatever we have, take it in our two hands. So there are two ways of offering, offering with the bell in the left hand, holding the bell then sprinkling it with the sound of the bell, or without anything in the hand. As soon as we, when we sprinkle like that then we should think from one's chest immediately Vajrataste goddess that form with four arms, a lot of them go out and they offer to all the deities the offerings, the amritas, to all the deities. So the inner offerings are made first to all the gurus and so each time when these offering goddesses bring it to all the gurus, then these objects, they send out a tube of light from their tongue, from their vajratongue, and then taking from the skull the

essence of this amrita. So we should visualize at this time all the lineage gurus, they are gathered into like a big cloud inside the mandala this in front of us, a little above us, a little in front of the oshnishchakrabody. So the first offering is made to one's root guru which is in the form of Vajradana, so with the first line of prayer which says, "to the root guru who is the embodiment of all the Buddhas of the ten directions, and so on...at that time we are offering it, taking it up on the level of the crown of our head and sprinkle one time then at that time we offer our root guru who is in the center above all. Then hold it in the level of our forehead, offering it to Vajradara, that is Vajradara who first turned the wheel of Dharma of the Vajrayana tantra, and then who is a manifestation or different form of Buddha Shakamuni and so Vajradara and then to all the other lineage gurus, the Vajrapani and Indrabodi and so on, to the rest of the gurus. So the reason why one's root guru is placed in a highest of all, in the center of all, that is needless to say in the practice of tantra, even in the paramitrayana one's root guru should be respected as the highest of all as the most kindful and most precious of all. We should also remember that one's root guru is the very personification, the very 50

embodiment of all the Buddhas of the ten directions and three times. Also who is the source of all the 84,000 aspects of the teaching of dharma and who is the chief of all the great assembly of sangha, the aurea sangha. So is the one form of the triple gem. So to that precious root guru we offer with OM AH

HUM. So then we offer to the rest of the gurus and when we complete all of them then we offer to the deities. So all the deities, the meditational deities, the yidims, they are all included into 32 deities of the Guhyasamaja mandala and they are visualized in the front corner of the giant triangle in which our mandala is. In the front this is like that, there is one point is in front of us, and two in the back, so in front there is a space there and there in the space we visualize the 32 deities, so we offer one by one VAJRADEEK ASATRA.

Then after completing all these names of each of the 32 deities then there is a passage which said, "other than that all the yidims, all the deities of all four tantras, we make offerings". So at that moment we think that all the other forms of the deities of the four tantras Anatarayogacharya and Kyriatantra,

all the deities, such as Yamataka, Chakrasamvara, Avilokitishvara and so on, all the deities in a big assembly, and we make offering to them. And then after that visualizing all the dharma protectors on the lotus on which the mandala is, on the lotus, big lotus with 64 petals. On those petals then one visualize all the dharma protectors, those who are the protectors of the dharma, who have seen the face of the Buddhas and who have taken the vow, to protect the dharma to his, practitioner of the dharma to protect the sangha and so on. So all those dharma protectors are visualized there in a big assembly and we make offering to them.

Then outside the fire in the fence, outside there, we visualize all the worldly gods and devas and nagas and suras and so on, all types of spirits and gods, deities, gods of the mountains, the river, the earth and one's own place, and all kinds of spirits and gods and pretas and so on, and all kinds of spirits, as well as all sentient beings. They are all transformed into Guhyasamaja, they are all there in a big assembly and to them we sprinkle OM AH HUM and at that time they all receive this blessing, this offering that purifies them completely and gives them great experience of bliss.

So that is inner offering. Now there are still the secret offerings and so on and dissolving of the mandala which we will do this afternoon.

So after the recitation of the mantras then the deity disappears and the four consorts sing the request for the reappearance of the deity. The deity appears again, then praise and offering of outer and inner offerings are already made. So there are, the names of the gurus, one can find them in the text. There are a few Indian gurus and then some Tibetan gurus. In the Tibetan gurus, there are two who are called DOK something, DOK something, there are two with DOK like a family name and this DOK and this DA and NA in Tibetan looks very similar. So there are many people who say that it is WAK, but it is not really WAK. The reason why a lot of people tend to say WAK is because there are a few great Tibetan masters like WAKLASAR FEWSHERAP and so on a few great translators with the name WAK. That is why they think they are really like that, but W AK is a name of the country that is in the Central part, East part

of Tibet, Central-East Tibet and this DOK is in sung in the west and people don't know and so they often say WAK instead of DOK. So in the lineage of the gurus that there are two lineages of this tantra, starting from Vajradhara and there is one lineage of Vajradhara, Vajrapani, then Indrabodi. Indrabodi is a great tantric king at the time of Buddha. So the great conqueror Indrabodi had made a request, a very special request of Buddha to teach him a dharma

which isn't very hard and he is unable to renounce his kingship, his entourage, his queens and surroundings, so he asked Buddha to teach such a dharma where one can still attain enlightenment without renouncing, without taking the part of the detachment. So Indrabodi proved to be a very great fortunate being who is a real, the best kind of disciple of tantra, with the power of mind, with the fate and everything. So therefore Buddha, appearing in the form

of Vajradhara, then gave him the teaching of Guhyasamaja Tantra. So Buddha, in the form of Vajradhara, gave this teaching of Guhyasamaja Tantra to Indrabodi and other great many very extraordinary disciples of gods and human beings and so on, and this teaching has been the teaching collected, all the tantra, like most of the tantra is collected by Vajrapani, or some other, and this is collected by Vajrapani and compiled by Vajrapani and so first we

offer to Vajradhara, then to Vajrapani and Indrabodi and Nindrama, another yogini, and so on, that's one line. So the Indrabodi, the great Indrabodi, then he had a son who is also called the Jr. Indrabodi and they are all attained through the path of the tantra, the state of Vajradhara, the state of enlightenment in their very life and the Indrabodi finally, not only himself, but all the whole being in his kingdom all attained, being led to the field

of Akinishta and let alone the people, even the cows and dogs and so on in that kingdom all attained a state of Akinishta and the whole kingdom has become completely empty. In the one of the daughter, the daughter of king Indrabodi, had been afflicted with leprosy and she asked the help of Indrabodi, although Indrabodi was very powerful yogi, he could admittedly cure this very great problem, but there was a very great purpose so he sent her, gave a direction, and sent her towards the East. And she after became a Vachuni, she has taken ordination as a Vachuni and she after became a great siddhi herself, who was called Palmo, so Galmo Palmo, Vachuni Palmo. So she left her place and went very far towards the East and her personal deity was Avilokitishvara. She was always praying to Avilokitishvara and reciting always her mantra OM PADME HUM. One time she reached in the mountain and forest, she reached a big rock with

the figure of Avilokitishvara with a natural formation of Avilokitishvara on it. She went there and she prayed and prostrated and so on, and there were a few, there was like a little house, little temple nearby where a few monks were living. So she used to go there to do her prayers and prostrations and so on. The monk let her stay there during the day, and then in the night he always had to leave and go away somewhere, because it was a monastery. And then

she, after she didn't feel very well at this place, then she went somewhere else again. She saw a rock with a form of OM MANI PADME HUM on it. So then she day and night prayed to Avilokitishvara, just staying never leaving that place, and then from the 8th of the 4th lunar month, the 4th lunar month, that is the month of Buddha's enlightenment and that month from the 8th to the 15th the full moon, she continued in one session completely sitting there, meditating and praying to Avilokitishvara non-stop. And that full moon night, at midnight then 51

Avilokitishvara with a 1,000 head and arms the glorious form Avilokitishvara then appeared to her. When she opened her eyes from meditation she saw this most magnificent form of Avilokitishvara in front of her and then that gave her very great bliss and very great happiness and she attained enlightenment on that night. So she, her disease was all completely cured and she became more, very again very radiant and youthful and radiant and so on and outwardly she looked like a yogini, a great yogini who has had the vision of the Avilokitishvara and was an extraordinary yogini, from outside. But inwardly she has attained the state of enlightenment and attained the state of Vajrayogini. All the damage that had been made to her body, to the fingers and limbs and so on, everything fully restored and she became more youthful and more beautiful, even much more that how she used to be when she was still a princess at the palace. So when she went again, when she appeared in public the people saw this big change in her and they thought maybe she is no more a Vachune, she is no more doing any of her hard practices, her asceticism and maybe she has lost all her chelas. Then the Bikshus in those days used to carry what we call cursil. The cursil is kind of walking staff, piece of wood then with metal at the bottom and metal at the top with a little statue on top and a few rings which when shake would make some sound. Then she went out in the town and then in front of a great public she said "if my chela has broken, if I am no longer a bikshu, if my chela has broken, then may I die immediately, if my chela is still pure and faultless, may I continue to live." And, saying this,

calling the work of the truth, she cut her head with a knife and she put her head on that walking staff and stood holding it in her hand. She didn't, of course she didn't die, and the head again joined, connected to the body and performed lots of miracles. Everybody was very surprised and repented very much for disrespect and despising and so on. She has attained the state of the Vajrayogini, particular that aspect of Vajrayogini who is called "beheaded

Vajrayogini", that is a form of Vajrayogini which has her head in one of the hands. We can take the initiation of this too, and there is a whole complete practice of that particular Vajrayogini where one meditates on one's body without a head, with the head in the hand, and the three nadis coming up from the neck and from each nadi then different energies...

[...] ...faces on that deity, so she has attained this enlightenment through that way. So in general the meditation of praying to Avilokitishvara and recitation of mantra OM MANI PADME HUM is very beneficial and a very powerful practice which is good for every purpose and in particular for curing the disease of suffering of people, of sentient beings, like diseases like leprosy and so on. It has a very special effect and also to protect from interference and so

on, especially if one does it with a very pure motivation of love and compassion. So this Bikshuni Palmo and all of her disciples, all the lines of her disciples they all have achieved, actualized Avilokitishvara and they all helped mostly people, very suffering people like sick people and so on. So in the, one master who was one of the disciples of this Bikshuni, then one time he had a very bad infection on all over the body which was so painful, like so burning, like on the fire and then he completely escaped from everybody and went into the forest and it was so painful so that he dived into the lake, into a little lake, when he sat in the lake, the lake was boiling. So when this person was so much suffering from this special karmic fruit the Bikshuni Palmo came and then gave a blessing on his body and then taught the stage of generation of Avilokitishvara. So finally this master practiced very seriously and

finally also had the vision of Avilokitishvara and cured himself from all the problems and helped so many sentient beings. And like this so many great masters like that appeared in the line, in the line of disciples of Bikshuni Palmo and finally her teaching of Avilokitishvara reached Tibet. At that time in Tibet, all towns and villages and so on, and however by the special karmic link with Avilokitishvara, all the alm bowls, begging bowls of this Bikshuni

Palmo, and her walking staff, all these have been buried, been sealed under certain rocks and like that in Tibet, and which has been discovered by some great masters later, and now they can still be seen and worshipped and so on. So that's how the teaching or the practice of Avilokitishvara became the most predominant in all over Tibet all the time and also it is the first and predominant teaching all the time and there are also a lot of people who practice what is called Nune, the fasting ritual of Avilokitishvara, they are monks and even lay people, religious, it is a very common practice in Tibet.

So the great Indrabodi attained the state of holy enlightenment and then the Juni one has attained the same state and he gave the teaching of the tantra to all his subjects and everyone became a great practitioner of the tantra, and they were all very fortunate, all very extraordinary beings of extraordinary commerce and through the practice of tantra they all together attained the state of Akinishta and left this world including the animals and so on, so their land was gradually turned into a lake. Their place their country has turned into a big lake.

So then the next master in the line is KOLEWDO ANDREWMA is also a yogini who is born from nagas, it is a yogini, who has received these teachings rom Indrabodi. She has transmitted the teachings of Guhysamaja to VISUKAVA. VISUKAVA is a great Indian siddhi who has renounced and became a very great siddhi, a tantric master. Then it went on to many great masters, Nagarjuna and so on until now, so thus we offer the inner offerings and after that we...at the end, then we take a drop and place it on our tongue, this inner offering. One should think that one experiences very great bliss, this in the inner offering. Now the secret offering. So for that, again like before, the two organs of one's self as the deity and the consort must be consecrated in the same way like before, in the way of the vajra and lotus and so on. Light rays inside and all these things and then in union, experiencing very great bliss. Then this experience like before, experience of great bliss, stage by stage one experiences more and more bliss and that blissful state of mind is Shunyata

the union of bliss and void, that is the essence of the secret offering. Now the meditation, the actual meditation of the stage of generation is something one should do before the recitation of mantra. Thus before the recitation of mantra, after all the offerings and so on, before the recitation of mantra, one stops there and then quietly one meditates on the stage of generation. One first meditates on one's body as AKSHOBY A. For that, one should do all the

process of visual acts from the beginning of the sadhana, all those stages of visualization. That is like constructing, that is like actual construction of the visualization, of the meditation, of the stage of generation. When it is all done, all constructed, then we should concentrate and apply analytical and concentrated meditation on that. So before the recitation of mantra, you stop there, you stop the reciting sadhana and quietly then one practice, the actual meditation on 52

the stage of generation. So here one applies the analytical meditation. First one looks through one’s self in the form of AKSHOBYA very likely making a review of one's body very thoroughly from head to toe, everything. Then one expands further and one analyzes on the body of all the deities, Variocana and two consorts around, and then going further than those two consorts, then further, the true bodhisatvas and the carodas on that direction. Then on the

South direction, West, North, on all the doors, making a very thorough checkup or very thorough review of all these mandala inside. When you have finished inside, then go out and look outside how all the vajra ground and all those things are and then still going father and then the fire mandala, so one very slowly and quietly one has to analyze. This way, first we go out, after the light, completely outside of the fire mandala and so on, then when we complete outside, then we again start to look back at the fire fence, the vajra fence, the top and the bottom, the vajra ground, the lotus then this thing the cross vajra, with the letters going up and the street and the house and also on the roof and everything, then entering into the deities and so on, coming closer and closer up to one's own body. Also going upward the canopy and then the, like the roof, for inside of the roof then outside of the roof, the ornaments on the top, and also right up to the top of the mandala one should also look upward. Still there is on top, above the rooftop of the mansion, there is

still the vajra canopy, outside of that still the fire and everything, that one should look through. Then again slowly come down. Then go down again, downward, ones seat and then the stage with the deity symbol on the inside then still go down then going the center of the vajra, the cross vajra, and the center of the lotus, the vajra ground, then again the fire and so on, then going downward, and then back, back up to one’s own body AKSHOBYA. So it will not be very clear and precise at the beginning, but one should do this outgoing and this ingoing practice of analytical meditation and at first it is

blurred, not very clear, it doesn't matter. Then at the end one should hold the very strong pride of the deity. One is the AKSHOBYA. Hold that pride, hold the appearance and the pride of the deity and keep in that state for a while and meditate. Holding the pride of the deity for some time, then again to insure yourself, then again you look out and try see your own form, what form you are and what sort of entourage or surroundings you have and also what mansion you live and what kind of world in which you are. Again you look out. So therefore, one should practice the analytical meditation and the

concentration meditation, one after another, sort of in an intertwined way. First you expand and analyze everything, then after that you go back and collect your mind inwardly and just keep the concentration of yourself being the Vajradhara or the deity, and keeping that state of mind for a while without distraction. And again apply analytical meditation. Also one must apply the meditation or the concentration on shunyata. Although these mandalas and everything, one’s body, as well as other deities and their forms, and also the place and everything, although they are in multiform and multicolor and

appearance, however they are all void of inherent existence. All are created, imputed by one’s mind and so therefore, in nature they are completely void of inherent existence. With this understanding, then this keeps one’s mind in the void nature, the empty nature of every phenomenon and concentrate. Here when you meditate on shunyata, you simply meditate on the nature of all these appearances, but you are not destroying them. Not like before. Before, we must wipe out everything, and completely make everything empty. Then no more appearance, nothing. That has a special reason, to do that before. But here we are

not yet making them dissolve. They are there, the appearance are there, but you are now meditating. First you are looking at their forms and so on, and after you are sort of concentrating on their true nature of shunyata. So it is slightly different. One should apply the analytical meditation, analyzing all the appearance and so on, and then at the end holding the pride of the deity and also concentrating on the nature of the shunyata, the ultimate nature of all these appearances. If you have some understanding of the shunyata, and if you have already learned some certain reasons or way of analyzing

shunyata, you can apply those also in your meditation and meditate on shunyata. In this meditation of generation, state of generation, you must practice all of them. This first meditating on the appearance and try to see the clarity, or clear appearance of the whole divine, the place and the beings and so on, that is the opponent or antidote for the ordinary appearance. Then holding the divine pride that is the antidote for the ordinary clinging, ordinary grasping. At first when our mind is not fully acquainted with this, then the meditation on all these, the deities and mandala, aspects of the mandala is still very rough, is not in order. Some are big, some are small, some not very clear and so on. That doesn't matter. As one acquaints one’s mind with this, then it becomes more and more clear and one, when we get very clear then we can add the positions and try to do it really quietly, the right size, the right height, the right width and all this can be applied later. One should also sometimes meditate on one’s body in a very simple form. Just one deity with one face and two arms and then after increasing, adding two more faces and four more arms and making it three faces and six arms. The people who do

very very precisely, extremely precisely, was not worried about the time and so on, then it is also very commended in the text which has truly great meaning that one should first concentrate on a little spot of the deity like the forehead or something, one eye and try to make it really clear. When this becomes clear then one adds a little bit nose or something, then concentrate on the nose and when the nose becomes very clear. When we meditate on the nose and nose if one loses the first part then it still is not trained. One trains one’s mind until one can hold both. Than when that is accomplished, then adding some more, two more eyes, then the mouth and so on, gradually, very slowly and very precisely adding, that is one method. This is a very precise method and it takes very long time. There are people who practice first drawing the eye on a piece of paper, paint it very accurately, placing it on ones forehead, look into the mirror and see how one looks and then meditating. There are people who have done it. That is a very slow process. It takes many many years. So for us it is better if we do it in our way, although they are not very precise, sort of very vaguely, one starts with all these things from the beginning. Then the main thing is the concentration of the mind, and then gradually the clarity and precisions will grow. So it is important when we

practice that in a session of meditation, when one meditates on these things, sometimes it might become very clear, very clear and our meditation goes very smoothly and is really sort of very pleasant. So on such occasion one should not then, one should not go over time, if your usual session is going very well then let's try to make it really long. That is not wise. Even if it is going very well one should stop when one must stop. When it doesn't work and one cannot concentrate and cannot make it clear, if one still try to force yourself, that is also an interference on the meditation. One should never do it. If it doesn't work, then you should stop it. This way ones enthusiasm in the practice will remain very strong all the time, one will have no difficulty

to come back to the meditation. If one force one’s self too much and tries to meditate till one gets completely exhausted, then one loses gradually enthusiasm in the practice, after one will be totally disgusted with this kind of practice and will surely give it up. But one must make a good rule in one’s meditation and be strict in ones discipline of the mind, that is one has to meditate or: the deity with one face or something like that. Then it happens because our mind is so 53

agitated and so much confused. Sometimes instead of seeing one face then we see two faces, then if we let it go on with two faces and it is wrong, because this way our mind will get a bad habit of just fabricating anything. So therefore one should not let it go that way. Instead one should try to, although it doesn't work, one try to keep the right object. Like that one should be disciplined in the mind about meditating. Otherwise, then it will go wild. It seems that in Lam Rim, when you meditate on Lam Rim for example, you want to meditate on impermanence or something like that, and while meditating on impermanence sometimes suffering of lower realms or something else will come into your meditation, and you will think "Oh that is also very important, I will meditate on that". Then you are getting in a very bad habit to the mind. So if one is inclined to do that, then always it will go like that, always doing something else than what we really should be doing. When the mind gets that habit it is very difficult again to change. So practicing this meditation on the mandalas and this way for a long time, and when you gain the ability to see the mandala very clear, all the aspects of the mandala very clear, as soon as you visualize if there is appear there, then you are beginning to accomplish what is called the gross, gross stage of generation. This way training the mind when we can see the, all the gross forms of the mandala and they deities. For example the outer forms all very clear, although not very inner details, like little deities in their eyes and so on, but the external - their bodies and also all the parts of the mandala, when we can see them and can

hold this appearance without a distraction of the mind for 1/6 of a day, about 4 hours, then one has attained what is called the stability in this gross stage of generation. Still meditating and training one’s mind in that way, when one can visualize whole mandala and its contents in a little drop like inside a mustard seed. In a mustard seed one can visualize a whole mandala and its contents clearly, then one has accomplished the subtle stage of generation. When we can hold that clarity, that very subtle clarity of the mandala for 1/6 of a day or 4 hours, then one has attained the stability of the subtle stage of generation. To begin, to practice, to enter in the stage of completion this stability, the attainment of stability of the subtle generation is not necessary. When one attains this stability of the gross stage of generation one can already enter in the stage of completion and one can also accomplish the stage of completion. To practice these methods of tantra, in general, even if they are not very correct, even if they are not very precise and not very complete, however, try to practice them is always very effective and leaves very auspicious, very positive imprint in our mind which is very

good. But if one really wants to practice, very seriously, to accomplish all stages as described in the tantra then to accomplish the stage of completion one must first master the stage of generation, and to do that one really needs to develop Bodhichitta and right understanding of shunyata and refuge and these kind of things. Then practice them really very proper and also very precise. So in the stage of generation, when one practices the silent meditation for as much as one can, when one is tired of the meditation, then one begins to recite the mantra, recitation of the mantra. If one practices this kind of stage of generation, the meditation of stage of generation correctly, then one doesn't need to practice the usual so called tranquil abiding and vipashyana separately. When one makes progress in this, one has accomplished also the tranquil abiding and reprashana meditation. Because through the analysis of the deities, and the forms of the deities, as well as these mandalas and so on, through this one accomplishes the personalization, and through keeping the concentration of your mind which is necessary all through, and also holding the divine pride and so on, through this practice one accomplishes tranquil

abiding. So this is the method of accomplishing both in one practice. After the meditation one makes a recitation of the mantra as described before, then the request, praise, offering, outer offering and inner offering, then the secret offering through union with the consort and experience of bliss. When one experiences the bliss in one’s self one should think that all the deities in the mandala also experience that great bliss. That is the offering of the great bliss, the secret offering, and it is not just mere bliss of pleasure, but it is the bliss of mind completely absorbed into shunyata, into the emptiness, ultimate nature of every dharma and so that aspect is the offering of the thusness or the datadow offering. That means the offering of the shunyata. Thus all the offerings are complete. Then one already begins to, the mantra already begins to dissolve again. Like before we send rays of light from our body and bring all the deities in the mandala in your own body. Before what is called the special visualization where we also take all these deities in our body, at that time...

...people can fit into one body, in one person, and that is not this kind of problem. As they absorb they dissolve into different parts. They are not like ordinary people. If it is uncomfortable, one can make the deity as small as one likes and then absorb into one's body. So they absorb into our different parts and they dwell in their respective places in our body, like Variocana in the head, Amitaba in the neck, Akshobya is one's self, so that is different,

Ratnasambava in the navel, and the Amogasiddhi in the secret organ and then the consort helps in the different navel, the heart the neck and the head and so on, like before, all the deities are again in our own body in their respective places. Like we had for the creation of the body mandala we have now the parts of our body, like the front, the two sides and the back and then the four doors, then all the organs and sort of absorbed into those different parts of the mandala, like the walls and doors and pillows and so on. Exactly in the same way now backward, all this mandala its walls, four doors and its pillows and everything, then absorbing into those parts of ourselves. So now the deities are absorbed and also the mansion. Now one’s self and the consort

are still remaining and enter in union and from the junction of the two organs then rays of light go out in all directions. Not just light but also has the fluid of bliss in it like a fog, like a fog has the light but also has water, like that it goes out in all directions and purifies all the obstacles of the sentient beings. All the bodies of all sentient beings dissolve into light and become HUM. Since the sentient beings are complex, you should visualize a complex HUM filling the whole space and those HUM change into Vajradhara. After all sentient beings transform into Vajradhara, then they all are gone back and are absorbed into oneself. So when we recite this mantra OM YOGA SHUDA SWARA DARWA YOGA SHUDA HUM, then making this gesture, then all sentient beings

in the form of Vajradhara are absorbed into one’s self. So that completes this mandala meditation. This kind of meditation, meditating on a deity, that is very beneficial and then of course also in the practice of Lam Rim, all those stages of Lam Rim are very important in the practice of meditation. One should always apply the shamatha and vipashyana together, one after another, one cannot one should not leave one or the other. Then so if one practices the meditation without any sort, without any understanding, just simply sitting time. Not only a waste of time, but is very unwholesome because it can become very unfortunate. It makes the mind more stupid, more dull and stupid and becomes cause to take rebirth as animal. So instead of one practice the tantric meditation, like you are meditating on the form of the deity, one of several deities, if not with all big manner many deities, but one’s own 54

body, but one deity and meditating on it and apply the analytical and concentrative meditation on it after a very good motivation. Even if one cannot achieve or accomplish the state of generation, the subtle or gross and subtle, even if one cannot accomplish the path, but if one practice this, the clarity of the mind, concentration mind, will naturally increase and through practice of such a meditation one accomplishes the very powerful merit and

also is very powerful to purify the obstacles. So therefore it is much more powerful that just very ordinary shamatha or anything like that. The principal thing in the meditation, also in the tantric meditation is not to be just technique, visualization technique and visualizing the form, that is not the principal. The principal thing is the wholesome state of mind, developing a wholesome state of mind, Bodhichitta, and this love and compassion, Bodhichitta towards all sentient beings. That is the principal. On that basis, with this principal anyone visualize the deities and so on, then it is very very beneficial. So one should never lose the principal.

Then in different occasions when we have facing different problems with different solutions. Like for example, attachment. It varies - attachment giving lots of trouble, one should meditate on the impermanence and on the impurities of the body. On the impermanence and impurities of the object of attachment

and so on. If hatred is so much bothering, one should meditate, apply the practice of love and compassion, the loving aspect. If one is very strongly sort of attached or feel very miserly whatever attachment is towards, one's possessions and so on, one applies meditation on impermanence. Because when we leave from here, all this one's possessions, belongings, friends and relatives and everything is to be left behind. So this completes the stage of generation on the basis of the sadhana.

Now the stage of completion. The stage of completion is very vast and profound, even much more than the stage of generation, and there is a lot to speak and a lot to understand and it actually, to explain it very precisely it takes a very long time. However tomorrow Rinpoche will go to summarized description of the teaching of the stage of completion. For today Rinpoche would like to stop here.

Rinpoche has completed a brief explanation based on the long sadhana of the Guhyasamaja. If one practices these stages of meditation, beginning from the instant generation of the deities form, then stage by stage then try to visualize all those different aspects as clear as possible in the mind, not only just visualizing their forms, but also applying the understanding of Shunyata, the meditation of Shunyata each time in one's visualization. Then one's

practice of sadhana becomes a real practice of stage of generation. Before the recitation of mantra, then one should stop and do the silent meditation, make a very thorough analysis, analytical and concentrative meditation of the whole mandala. In Yamantaka sadhana, then before the recitation, there is what is called the remembrance of the significance of the mandala, or the meaning of the mandala as a part, but that is not here in Guhyasamaja. So one should do this silent meditation of the stage of generation after the mandala is all created, and the deities go out and perform the deeds of the Buddhas, and helping sentient beings, purify sentient beings and they all settle down on their place. And while they are still there, all there, complete and clear, that is the moment where one should do this meditation. The deities, wherever one visualized them inside, or outside of our body in the mandalas, one

should always meditate upon them, see them as part of ourself, not as something completely separate from us or unrelated to us, not somebody else, but they are all part of our own self. Normally we always see or apprehend all appearance as ordinary and that is how they appear to our senses, through our vision and so on, and also we cling, mentally we cling to these objects as ordinary objects and that is called the ordinary appearance and clinging. Also we grasp, we normally grasp them, grasp for all the phenomena as inherently existing. In the stage of generation even we have accomplished the subtle stage of generation, we cannot really sort of eradicate this kind of appearance and the clinging of ordinary appearance, this clinging. However through the practice of stage of generation one can purify very much this kind of clinging and appearance and also subdue. So in the meditation they are completely subdued and

when we make progress in the stage of generation we can purify this and we can subdue this kind of apprehension and clinging in the meditation. But when we are out of the meditation and then we can see them as usual. So after attaining a certain stability in this gross or subtle stage of generation, then we enter the stage of completion. The first stage of the stage of completion, the path of completion is called Luen, that is the solid chud body, or something like that. When we accomplish that then we develop Simwin or solution mind. After that then we should accomplish what is called impure illusory body of the third grade. When we have developed this impure illusory body, or imperfect illusory body of the third grade then we meditate on shunyata and through this then we accomplish the clear light of the meaning, the clear light of the meaning of the fourth grade. By this which is a direct opponent or antidote for

the cleashiona or the fourth grade then we have realized shunyata directly, a nonconceptual direct realization of shunyata. When through meditation on shunyata this imperfect illusory body completely dissolves and through the complete dissolving of that illusory body, going through the process of dissolution and it dissolving completely then one realizes the what is called the clear light of the meaning of the fourth grade and at that time we realize shunyata directly and that imperfect illusory body is completely ceased. The reason why, that illusory body, the first illusory body we attain, why it is called imperfect is because still, we are still at that moment, we are still not completely free from kleishaarva, the free from mental defilements. So that is why it is called imperfect illusory body. Then through meditation on shunyata when we realize, when we gain the direct non-conceptual, direct realization of shunyata, then by this then the defilements, mental defilements, kleshas is eradicated and as a result of that then we attain the path of seeing. That is the aurea state, the path of seeing. Though the state of completion is sometimes divided into six grades or sometimes into five. So if one divides it into six that is the solitude body, speech solitude mind, then illusory body, then clear light and the union, the yugananda, the sixth. If we divide it into five, then the speech and the mind are made into one. However, so we first attain the solitude body, then solitude mind. Solitude mind is also called the clear light of the example, the example clear light. So that means it is not real clear, not actual clear light, but like an example of clear light. The reason why it is not the real clear light, why it is called the example clear is because that clear light, that clear light stage there,

it is still not free. The mind is not free from the delusions, from defilements, still with the defilements. So therefore, that state of mind is also not perfect and that subtle energy which companions this clear light is also imperfect because it is still not free from all the 55

defilements. So therefore that subtle energy is the actual direct cause for the next illusory body, the imperfect illusory body. So since the cause is already not perfect, the fruit, the result, that illusory body, is also not perfect. So that is why it is called imperfect illusory body which needs to be purified and ceased. So Rinpoche says these stages in the path of completion it is very vast and profound, very difficult for even to gain a real correct

and precise understanding and it is complete understanding is very difficult, even for, Je Rinpoche said even for himself who is supposed to be a Geshe and has gone through long studies and so on, but took about a year to gain a real, a year of study to gain some understanding, correct understanding about the stage of completion. The stage of generation, although they may seem so very complex and very complicated sometimes, however they are not very difficult to understand and also not that difficult really to practice. It is a matter of effort, some effort and patience and effort for the realization for the meditation, otherwise they are not something really very difficult, something to visualize by your mind that houses the deities, the forms and figures and so on, which are not so difficult. But these, in the stage of completion, where everything is to do with the most all the subtle parts such as the subtle mind, the subtle drop, and subtle energy and so on. So therefore it is much more profound and much harder. However even to listen, to hear something about this is also a very good imprint. We have, as Je Rinpoche explained before in the stage of generation, when we die then our consciousness, our stream of consciousness takes, goes through the Bardo, then into the next rebirth and so on, so it is that which continues from one life to another, from life to life, from beginningless time. It is not the kind that grows, at this gross level of functioning mind, but it is the most subtle, most subtle, what is called the clear light consciousness. The most subtle consciousness that which manifests at the end, at the last moment of our life, it is that consciousness which is, it is the continuation of that consciousness which goes from one life to another. Together with the most subtle energy which is

inseparable with, sort of interdependent with, they are interdependent of each other, in support of each other. So these two, the union of these two, the subtle energy and the subtle consciousness which goes from one life to another, these two are the direct cause, the actual cause of Buddha's mind, the Dharmakaya, Buddha's mind and Sambogakaya the body, the energy produces the body of Sambogakaya and the subtle consciousness becomes changed into Buddha's omniscient mind. But to accomplish that state, they have to go through lots of process of purifications and process of transformations. It is like gold, they are like gold, no one can make gold like that, but gold has to come from the earth, the little particles in the earth are collected which is gold, they are collected and they are cleaned, refined and finally then it becomes a gold which can be used for various, for making ornaments and so on. But has

its very distinguished cause, or origin, but in order to make real good use of it, it has to go through lots of process of refining and so on. In the same way this subtle consciousness and subtle energy it is the very cause, the very distinguished cause for the mind and body. However it has to go through the process of purification. Until the mind completely has eradicated this ordinary appearance, clinging and grasping of inherent existence, or self existence, until then it is not free from kleshavarana, or the defilements. Therefore, they are called sache, that means defiled. Defiled body it is still defiled, that illusory body is also defiled body, and the mind is also still defiled. So such defiled mind and defiled body cannot become immediately the perfected body of the Buddha and mind. So it still has to be ceased and transformed. Through certain practice of meditations which are called subsequent dissolution

and the two states of samadhi and so on, applying those practices, then that illusory body then again goes through the process of dissolution. Finally then trough the clear light of the meaning of the fourth grade then one attains the direct realization of the shunyata, and the in two parts. The first part is called, non-interrupted part meditation, and the second is called the liberated part of the meditation. So when we attain that next stage, the liberated part, then we have gained direct full realization of shunyata and by this part then the dissolutions are ceased. So now this mind which is called the clear light of the meaning of the fourth grade because it has now eradicated the dissolutions it is called samiki-sam, that means non-defiled or transcendental, or non-defiled state of mind. That is the moment where one attains the path of seeing in the tantric path. There are generally five stages in the path. The

path of accumulation, the path of preparation, path of seeing, meditation and also that is the stage where one attains the path of seeing. In other words one becomes an aurea in the tantric path. At the end of this meditation, at the beginning of the meditation one attains the path of seeing, at the end of the meditation one already becomes an arhat. So then before we awake from this meditation of shunyata, already one attains the union, yugananda. In general this work, this term yugananda is applied to 21 different things. Sometimes this is an implication of non-duality. Sometimes it is like a oneness of two different things, like one nature of two different aspects. Sometimes it is called just two different things just being together all the time or sometimes applied to two different things interdependent. So even for two truths are also called sometimes the union and so on. So there are many many different

meanings of the yugananda. But now here the yugananda, which one attains for the grade of the clear light of the meaning that is called Lopezou that means yugananda of the trainings. That means that one still hasn't completely finished the training. So therefore this is still not completely perfect. One has attained what is called the union of cessation, of abandonment, but not the union of fulfillment of all the qualities. These now, all these terms and so on they may be more confusing, all this new terms and so on. However, we should learn more precisely about this and Je Rinpoche is just now planting seed, that all he is doing.

When we meditate on shunyata and when first one attains the non-interrupted path, then what is called the fully liberated path, and that is the actual state of mind which completely eradicates all the delusions. So the delusions are ceased so one has attained the cessation there, the cessation of the

delusions like the arhats. This cessation is together, is together with that clear light state. That clear light of the meaning. That clear light state of the mind, so they are now sort of integrate. Therefore it is called yuganadha, or the union. This is the union of the cessations. It is also called union of the cessation, because here the delusions are ceased. This is also called the yuganadha of the training. This means it has to be perfect. So it is not the real complete union, because the complete union, the perfect union is a union of body and mind. Here the body and mind are not completely, they are still, there is a duality of the body and mind. When that subtle, clear light state of mind, that clear light state of mind when it is in that meditation, that absorption into the shunyata, that is still, the illusory body has not, the pure illusory body has not created. So this clear light state from meditating on shunyata and ceasing all the delusions, and finally the subtle energy which is the support of this clear light consciousness which has naturally the 5 color rays of light, that subtle energy then has...

[...] ...not the final union. So when we are on that grade, on that fourth grade, when that clear light consciousness, that absorption of shunyata, then that illusory body is not produced and is not functioning. When that person awakes from this absorption, from this meditation, then the subtle energy produces

this illusory body, then again that clear light consciousness is again no more continuing. So they are successive, when the body is there that subtle consciousness has disappeared, or when the subtle consciousness is there the illusory body is not there, so there are still successive. So they are not in union, they are still not united. So they need to be still perfected. The illusory, then that illusory body engages in various activities accumulating merit and in many different ways accumulating great merit. Also this illusory body, the person in that illusory body meditates, still continues to meditate on shunyata. When that illusory, within that illusory body, that illusory body sort of develops that dear light, again going through the process of dissolution and so on and once again awake the clear light state of consciousness. Then it is these two, the body and the state of mind is called the actual yugananda, actual yugananda of the training which is now the direct cause to obtain the final yugananda of the Buddha. Between that period and when one attains the union of the training, until one attains the Buddhahood or the actual final yugananda or non-training yugananda, in between the two the practitioner has to engage in various activities which is called chirpa (Tib. spyod pa) or the various, that means like practices, various practices, various extraordinary practices. It can be done in very elaborate form or in very simple form which must be done. These various practices, the tantric practices engaged in such as, some of these practices are very odd practices or extraordinary, abnormal practices, and also it includes practices in connection with the consort practices, in connection with even sometimes hunting and many other things like that, including lots of advanced practices, advanced practitioner who has attained all the full confidence and full abilities of that stage, which is performed for about 18 months, and like this one engages in various practices like that which all help very much to give more power and strength in his meditation, in his visualization, in his meditation on shunyata, also an accumulation of merit and so on. By this then that person, that practitioner, still meditates on shunyata, continues the meditation,

continues to meditate on shunyata. Then again meditates on shunyata, then his realization of shunyata is still perfecting and increasing and finally he attains what is called the vajra-like samadhi, vajra-like meditation of shunyata and by this then even the most subtle obstacle of jnana- avarana, the imprint of the delusion is also completely eradicated. So until they are eradicated the meditation is called non-interrupted path and when all the imprints, subtle imprints of the delusions are completely eradicated, when they are completely ceased, then one attains what is called the completely liberated path. Simultaneously one has become a Buddha, one becomes a Buddha or attains the actual yugananda. So that is the stages in the stage of

completion. Now the way to proceed on this path of stages, one should first, mind must be fully cultivated through the practice of the common path, by developing the Bodhichitta. On very good foundation of the common path, sort of well developed in one's mind, then one should receive initiation, empowerment all four complete empowerments correctly. Not only just taking the four empowerments, but keeping also the samayas, the vows, the vows of the Boddhisatvas and that of the tantra. One should also have a good understanding, a correct and proper understanding of how to practice the actual path, the path of the method, the actual meditation of the tantra whatever it is.

For example, Gurusamaja, one should have first good knowledge, understanding of how to practice it. Then one practices the meditation, intensively one practices the meditation of the stage of generation, with the deities and mandalas and so on, until they become really so clear and vivid, visible and tangible, until we attain a sign, that they are almost tangible and visible. Then one should still perfect one's practice of meditation and to enter into stage of completion, even if one cannot accomplish the stability, in the subtle stage of generation at least one must attain stability in the gross level of generation. If one accomplishes the subtle stage of generation, then there are many other sort of siddhis one can accomplish through this such as the

eight great siddhis, or eight great common siddhis. If one accomplishes the gross stage of generation, although one cannot attain the eight great siddhis and so on, however one obtains the full power, the right and power to engage in all the activities in the tantra, peaceful prosperity, powerful and wrathful activities of the tantra. Even if like ourself who still has great difficulty to accomplish in the gross level of stage of generation, if we can make a complete retreat, a long retreat of the deity then one still obtains many right or powers to engage in, to perform peaceful and other activities. If one, when one practices retreat, not only does one practice recitation of mantra, but reciting the mantras but also try to meditate or visualize all this as much as one can. So this way if one can do the retreat very good if the complete or long retreat if it is very, if we don't have the possibility, then

what is called laroon, like laroon is something like permission, that is a short retreat, to complete some of the mantras or like that. If one can do that, one still has the possibility to accomplish certain minor powers and minor, one gains the right or the power to engage in minor activities. One can then perform certain activities, activities what is called pacifying or subduing, activities such as to subdue disease to clear away disease, to clear away interferences and also even influence all forces to exercise negative forces and to also to pacify disease and things like this. In certain minor

activities, pacifying activities one can do it, when one has done properly the retreat. So that is what is called the peaceful activity or pacifying activity. Then one also can perform the prosperous activity or increasing activity, that is to increase and life, there are certain activities which we can perform for longevity, to increase our life, also to increase the wealth and prosperity. Also to increase all the virtuous activities, also to increase one's surroundings, one's surroundings and entourage and so on. There are many activities like that for increase. Also there are activities of the power,

it's called power activities, that is power, mostly dominating power, to dominate means, to dominate people, to also to conquer, to dominate, certain powers to dominate, also wealth. Like these, there are many activities for conquering or for attracting, or attracting or conquering activities. Those can also be performed. Then there are lawful activities, that is to destroy or subdue and to destroy all the unwholesome interferences, the negative interferences for the dharma, for the sentient beings to destroy them completely. Of course to engage in those activities one cannot simply just do

anything what comes into one's mind. One must do them correctly, according to the actual right, according to the way. Each has a way to do, way to perform. There are certain rituals, certain mantras and so on, which must be done correctly, with the correct motivation, with the correct manner, but not just anything what comes into one's mind. If one makes a complete retreat, a long retreat, then also recite a great amount of mantras as prescribed, then also try to meditate, practice stage of generation, meditate on the stage of generation as much as one can, as clear as one can, 57

although one cannot accomplish it completely, but still to develop the clarity and the concentration in the meditation, then one can accomplish those activities without much effort. There are a lot of activities and different siddhis one can obtain, one can accomplish through the stage of generation. All cannot be explained, this is just only an introduction. Now if someone is entering the path of the completion on the basis of the stage of generation, then

one should meditate on what is called the colorful drop. So one should first, all the deities in the stage of generation, all the deities of the mandala are all absorbed like yesterday, they are all absorbed into us, the mandala and everything absorbs into us, then one also becomes empty, then one remains in a simple form, either in very simple one face two arms or with three faces six arms, in a simple form of the deity one remains. Now in order to practice the meditations for the stage of completion it is very important for us to know the actual nature of our body and the nature of our mind and then the nature of both. Also for that we need to know the gross, subtle and the subtlest nature of our body. The same thing for the mind, the gross, subtle and subtlest mind. The same thing for the third, that is what is the common nature of body / mind. There are also gross, subtle and subtlest. Just to explain

symbolically or explain very very briefly, the gross body means our real body with all these material, this physical body which consists of all the bones and flesh and skin and so on. Then the subtle body that is all the nervous system, all the nadi system inside the body and their contents, such as the energy and the fluid. The very subtle levels of the energy which manifests at the time of death like when we, when our gross breath stops, after the end of

the gross respiration, then still the mind continues through the whitish, the reddish, the darkish and the clear light, these four stage of experience. During that there is an energy which supports that mind which also gets subtler, subtler to the most subtle. Those stages of the energy is called the subtlest body. This is a specialty for the stage of completion of the Guhyasamaja one must know first about all the basic, the nature of the basic phenomena such as the world and so on in which we live. Then about one's own body, then how it exists, then our inner body, subtle body, then subtlest body, that is what is very important for the stage of completion in the Guhyasamaja tantra. In Chakrasamvara tantra it is taught in a different way, one must learn what is called navasta, that is means abiding the nadis, and the moving energy, and then the fluids. That is the nadis, the energy and the fluid, one must learn those basis. In order to activate those nadis and the contents of the energy and the fluid and so on, then one must practice all the various exercises, or practices in connection with the energy. For example first for the, what is called the nine- fold respiratory practice, for that

practice there are six exercises. So there are various exercises in order to make the body and the nadies and so on supple, so that afterwards all the practices of these energy and relation to these energies and everything will go smoothly. So these are preparatory practices, exercises. If one elaborated there are 20 exercises and in a very shortened form there are six major exercises such as filling the valley with air, like a vase, like a pot exercise. Then there is also the exercise, arrow like exercise where one stretches one's arms and then slowly one arm is taken under the armpit and then pressed like

this and then again pushed forth and so on. There is one exercise like arrow-like exercises, then there are also exercises where one turns one's body around. So to turn one's body around, then also there are exercises what is called dog vomiting exercise where one pretends like a dog which is throwing-up and then sort of pushing all the air and everything downward. There are six exercises like that. They are mainly taught in the Chakrasamvara or in Hejava tantra, they are explained in great detail. Since they are useful, helpful for all the practices they should be also in this practice.

In order to understand the nature of our body we must also know about nadis and the chakras. First we should know what is called the eight original nadis of the heart. It is called the original eight nadis of the heart because in the womb of the mother where the nadis first start from our heart level, from there starts all the nadis. Then the nadis go, there are three principal nadis, there is Oma, Roma, Tama and they go downward and upward. Also they develop

into those different chakras and different places. Now for the highest chakra is in the crown of the head which has 32 branches. That is like the 2 nadis making a knot around the center nadi, then there are 32 branches of nadi in the head. Then in the heart chakra there are 8 branches and first it is split into 4 branches. So there are 4 branches plus the actual central, and then the right and left, there are 7. Then on the side there is another nadi which is called Dultama that means free of impurity. That is another nadi from the side of those nadis, those 3 nadis, so that is 8 nadis. This Dultama nadi usually there is no energy going in it there is no fluid going in it. Only at the time of the death the energy goes in it, just once, otherwise in the whole life nothing runs in it. Not only itself contains no energy or nothing, it also causes the other nadis, it also blocks the other nadis for energy to go through. So the nadis are very very complex, so we need to know them precisely. The nadis have many branches, branches and so on and they come up through 72,000 nadis in our body, our body has now. Although all these, the basis of all these nadis are within our body, these are the nerves of our body, but when we meditate on them we visualize them slightly different from how they really are. There is a special purpose in the meditation, therefore they are visualized in a different way, all the chakras and so on which has a very important significance. There are 4 principal branches of the heart chakra, first there are only 4 then after they split into 2, so makes 8 branches in the heart chakra. It is called the Hamachakra Center. From the 8 of these sub branches, then each one split into 3 so there are 24 sub branches. Now Rinpoche said that actually these nadis are a very complex thing which needs to be studied very

precisely for many days. So it cannot be explained in great detail. However in the next chakra, in the Sambogakaya chakra, in the neck has 16 branches. First 4 then split in 2 then 8, then again 2, split into 16. In the head first again 4, then splitting in 2 is 8, then each of these 8 branches further splitting into 4, so it is 32 branches in the head. So the head chakra is called the chakra of great bliss. Now in the navel which is called the chakra of the Nirmanakaya or the manifestation which has 4 first divided by 2 is 8, further divided by 2 then 16 branches, each of the 16 divided by 4 is 64. Now in

the secret organ which is called chakra of the bliss-holding, that is again first 4 then 8 then 16. It is very important for us to know the exact locations and how they are actually existing because we must in the meditation, we must visualize when we actually penetrate all these different centers we must do it on the right spot. If we miss this spot and do it in the wrong place, then how much we make effort no result will occur.

Now about concerning the energies, there are 5 root energies and 5 branch secondary energies, so 10 energies. Each one has their own color. They have different centers in the body.

Also they have different elements, like there is the energy of the earth, energy of the fire, energy of the water, energy of the wind and energy of the space. They also have different purposes, different functions in the body. We need to know them. Then further there are still about 50 different kind of energies which are taught in some other tantras. We need to know how those subdivisions of the energies which are taught in some other tantras, how they

are actually included into those major ones. There are the 5 major root energies such as the life-holding energy, downward-upward running energy, raising energy, running energy, equalizing energy and all pervading energies. Then there are secondary ones which are the running energy, the very running, the completely running, and so on there are quite a lot, 10 energies. Each one of those energies have different function in the body. Some runs in the eyes which helps us to see, some in the ears which helps us to hear, some to smell and some to feel, the sensations in the body and so on. So they have different places and different functions for us.

Now about the drops. The most primary drop which is called Sosen life, ceasing of life, holding the drop, it is also called...[...]...these are the first original like two, like cells of the parents, essence of the cells of the parents which remains from that moment to the end of life, together in the heart chakra in the central channel which is, the union of two drops which remains there until the end of our life and which supports the subtle energy and

subtle consciousness, the subtle energy, life-holding energy and subtle consciousness. That is the place for them. So these two drops are called the life-holding drops. This is about the size of a lentil, this drop about the size of a lentil. Rinpoche says that there are many different shapes and sizes of peas and lentils, so it is too general to say lentil, but not as big as a real pea. In the tantras they always say the size of a chana, so chana is sort of a small pea. So it is smaller than a green pea and it is larger than a mustard seed, so in between the two. So we visualize this drop, the upper part white

and the lower part red symbolizing the two cells of the pattern of the father cell and the mother cell, and these two are joined together and that is called the life-holding drop. So this drop is the original, the primordial drop, indestructible one it is called and from that, from the white part a second one is produced which goes up, as our body develops, it goes up through the central channel and it remains in the head center. This further multiplies in the head chakra and then produces the fluid in the body such as the seminal fluid. Then from the red part of the drop, then it produces the

second drop which goes downward through the central channel and abides in the navel chakra. This has the, it has the function to produce. The red aspect, the red fluid in the body such as blood and also it has the function to product heat in the body. Actually there are drops everywhere in all the different chakras, but those are some of the principal ones. Now the different centers are actually they are actually, at each center there are knots of the nadis. These two Dima and Tama these are completely tied at the central one, make a knot here. The most difficult knot which is most difficult to be loosened is

in the heart center where these two nadis each make three knots, so there are six knots and in the neck and in the other chakras each one makes one knot so there are two knots, two in the neck and two in the head, two in the navel and two in the sexual organs, so there are these knots. Because knots tie the inner the central channel, that causes the central channel, these branches to come out and develop from the central channel, because it is depressed and the energy cannot run through. So these two side nadis have completely made these knots, very tight knots around the central one, so no energy can run through. These two have made this central channel sort of without any function. In the roma which is on the right side of our body, right side of our body,

right side of the central channel, that nadi runs the red fluid, the blood fluid. In the left which is called kyangma, in that runs the white fluid. So those are the principal nadis which we use in our meditational tantra, but otherwise our body is filled with nadis. Everything comes from the nadis, even the hair grow out of the nadis, even the teeth also grow out of the nadis, so everything is connected with nadis. Saliva in the mouth also is connected with nadis. Everything in our body is in some way related or connected with a nadi. But those are not necessary, unnecessary, they are not useful to penetrate or meditate, to activate. At the moment the energy, the current, since it cannot enter into the central channel, then it always runs through

those two nadis and this gives rise to all the conceptions that we have in our mind now. Since this activity of the nadi, and the energy and the drops, is very complex and a very vast field in itself so everything cannot be explained now. That is a very brief introduction and to explain in detail one has to go through also great contraries and so on, so one will have a real complete understanding, a correct understanding of it. At the moment anyway there is no real great need because we are not going to immediately practice something very advanced. Even if we practice it is difficult to accomplish a result immediately, so this much will be enough. In all the tantras, Guhyasamaja, Yamantaka and so on, there is the, one should practice first the stage of generation as a preparation of the stage of completion and the practice of the essential thing in the stage of completion is to channelize the energy into the central nadi. So to channelize the energy in the right way one must first train one's mind to get control of the mind, because mind and energy they are inseparable. They are always run through, where mind penetrates they are also, the energy also automatically, since they are so interdependent, it also penetrates in that place, that location. So therefore mind needs to be channelized. Mind is the most important factor in us which has the characteristic of knowing, or cognizing, cognizing various objects, whatever it comes in contact it immediately perceives or cognizes that object and it exists with a very

clear nature. But the mind has the characteristic of knowing various objects, but it cannot run. It is like a person with very clear eyes but who is crippled. This is just an analogy. One should not think that the mind also is sort of somebody like a crippled person, not something like that. It is just a symbol, just a symbol, like eyes can see, lot of things like that. Mind also can perceive lots of objects, however it is unable to run like a crippled person. Energy is like a person with legs, very strong legs, and it can run here and there without any difficulty, but it has no, it cannot know anything. It runs all the time, but it is unable to know anything because it is not a consciousness, or it is not a perception. It is like a blind person with legs.

If that person with legs carries the crippled on his back, then they can together can achieve their, their wish can be fulfilled. One will look and the other one will walk. In the same way the mind and the energy are interdependent. Therefore the energy is called the mount of the mind or the consciousness. Because wherever consciousness our mind runs, it always runs with the support of the energy. So they are inseparable and totally interdependent. Therefore, in order to channelize the energy into the right channel, then we should concentrate, our minds should concentrate on various spots and different spots in the nadis, in the centers. That is why we need to know very precisely and correctly the actual locations of the centers and so on in order to penetrate very correctly, exactly on the spot. So when we concentrate, our minds penetrated on the right in the right spot in these centers, then as our concentration, mental 59

concentration develops the energy also penetrates automatically to that point and by this gradually then the energy will start to enter into the central channel and with that constant running in the central channel then gradually all these knots around it will loosen and become more and more open. If we

miss the point, the place, then even if how much we try it cannot help the energy go into the central channel. It is like, for example there are certain slaughterers, like slaughterers who are very trained and very used to his work, then can find certain very important nerves or something. Just by pointing to that particular, even if the animal is very large, very big just cutting that particular nerve or that maybe needling or something like that, it can immediately kill that animal, although it is very big. A person who doesn't know about this spot in the animal, then cuts it or whatever way they do it, then it takes a long time for the animal to die. In the same way, like that, we should find the right spot in our body and concentrate there in order for

the energy to run into the central channel. So the actual knots which must be loosened, that is in the heart, the most difficult and most important, to loosen that is in the heart center, but if one begins, starts in that very spot it can be dangerous. Because if by penetrating here if the energy enters here in that spot it can agitate that original energy, what is called the life-holding energy there, then a person can become completely crazy. Although our final aim is here, but by being skillful and wise approaching, then one first begins either from the top, from upward, from above or from below, penetrating first on other centers rather than immediately to this heart one. Through penetrating on those four other places and developing the

concentration, then the energy starts to enter into the central channel. First it enters and then it abides. Abides means it just rests there, quietly rests there. And after it absorbs, when it absorbs then again, the similar process of dissolution, the experience of dissolution occurs. When the energy actually enters in the channel then there are various signs or experiences that one can, which occurs in our mind, in us like a sign of entering, sign of abiding and sign of absorbing. Je Rinpoche says that now anyway we wouldn't be able to finish so it is better to stop here. Like there was, giving an example there was a person, like very great comedian in Tibet, we had Obutempa, so he when he was doing some work, like he was doing something in the

morning, it will not finished anyway, so let's just relax. So he relaxed, then in the evening then again, it will not finish so there is no use to rush so let us relax, so that's what we should do now. Obutempa was a person who was always like deceiving people and very mischievous, very mischievous, always telling lies and very mischievous and always telling lies and deceiving people and so on. He is a manifestation of Avalokiteshvara, he was a manifestation of Avalokiteshvara to teach some intelligence to the stupid Tibetan people. When one begins to practice the stage of completion, first one should meditate on the what is called the multicolored point, or bindu. And for that instant of visualizing deities in many forms, one keeps one's own body as the deity,

then as the deity, then one first practices guru yoga as a preparation. For the practice of guru yoga one should visualize one's root guru in the form of Vajradhara in front of us, above in the space on lion throne. Then we invite Yanasatvas or deities from fields of the Buddha, from abode of the Buddha. These invited Buddhas absorbed into the guru, thus it becomes the embodiment of all the Buddhas, then we make prostrations and all the seven pujas. We offer mandala to the guru then request for the blessing of the guru in general and in particular we ask his blessing to clear away all interference for one's practice of the stage of completion and interference of the nadis and one's nadis and energies and all such interference of the practice of

completion. After all the prayers the guru absorbs into, through the crown of our head in ourself. The guru, at the end the guru absorbs into us and integrates completely with our mind and after that we should practice the nine-fold exercise of the breathing as a purification of the nadis. So first we inhale through the left nostril, 3 times inhale through the left nostril and exhale from the right, and 3 times inhale from the right and exhale from the left and then 3 times inhale from both nostrils and exhale from both nostrils. That is 9-fold exercise of purification of the nadis, combined with visualization of the nadis. So that is the nadis, all 3 nadis have been completely cleared, completely purified. After that in order to channelize the

energy into the central nadi we should concentrate at the lower end of the central nadi. We concentrate there at that place on a very minor little point, like a drop, which is about the size of a mustard seed or a little syllable or implement of the deity of that size. One can practice this kind of meditation early in the morning, but especially a convenient time is onachildra, in the evening. We are in the form of the deity embracing, in union with the consort, the place of this visualization is at the junction of the two organs. Now we should visualize this point at the meeting of the two nadis. The nadis of the deity and the consort lower two ends of the nadi, they meet in the lotus of the consort, and at the very end at the junction of the two nadis

in that space inside then one should visualize this little point with...to be precise then visualizing inside a little moon disc with the implement or without the implement, with the syllable or without the syllable, this depends on what kind of tantra or meditation you are practicing. It is slightly different from one tantra to another. One should practice this kind of single pointed concentration for a long time. Then after some time then the energy starts to enter from the lower end of the nadi. The first sign of the entering of the energy in the nadi is that one's respiration from the two nostrils when one is meditating, one's respiration from the two nostrils they become completely equal, balanced, with same strength, same force. Usually the average

respiration in a day of a normal person is 21,600 breaths or respiration in a day. Usually these different energies go out and in, such as the five principal energies. They are also called the five lower (or lord) energies then four consort energies, that many different energies like this, they go out at different times. So depending on these different types of energies then sometimes it is stronger in the right, sometimes stronger in the left, sometimes it is sort of equal from both nostrils. So if one checks very precisely there is always some difference. There is usually when we are not aware of our respiration and we are not making any use of these, so therefore we don't notice anything and we are not aware of all these differences. But actually there

are very precise differences, even when the breath comes out one nostril sometimes it comes from one corner, sometimes from the right corner, sometimes from the left corner, sometimes from the front coroner. There it comes in a different way and so there are such things, what is reporting there are like 12 great ways of respiration. This respiration from the nose is called nobukipa, respiration from the nostrils. So the respiration from the nose is tangible, from one to another, always like that and also the respiration, the energy going into the different channels inside and the different branches of nadis are also varied to sometimes on branch and sometimes another branch and it is never equal. When one actually begins the practice of...ices with the energy,

then one comes to realize all these differences. Now we have no, at the present we have no control of our respiration. However still if we check, if we check very precisely, analyze the respiration, one will gradually be able to notice the difference. For example, this respiration is also related, corresponds also to the lunar cycle of the moon. Beginning from the first day of the lunar month for 3 days the breath or the respiration is stronger in the right nostril, and from there it changes, it begins changes to the left. Then there are such things, back and forth it changes which occurs in certain periods. 60

When this kind of changes doesn't take place in the right time, there is something going wrong in us and when we know these kind of differences very well we will even be able to foresee our own death for example. Just the exercise with the respirations, with all these different exercises, with the respiration itself is not a very great practice. It is also not a very difficult and is not some, to hold the breath and so on is not one of the most

important practices. Therefore usually the lamas in Tibet will not sort of go into that kind of, are not carried away by this kind of respiratory exercises before the stage of generation. It is left in the stage of completion, and one practices first the stage of generation, because without this stage of generation, even if one just begins some exercises and masters these exercises it will, to hold the breath for a long time and so on, but there is not great purpose, there is no great use of it. Just exercises, just exercise, but there is no great use of it. That is why that lamas do not recommend to practice these kind of things before anything else, because when we have, if we have life preparation and practice the stage of generation and then apply these exercises then it can be used for a very important purpose. Otherwise just holding the breath in the abdomen is not a very big thing. It is just like a bellow. Also when in the stage of completion, when one begin these exercises with the lung or respirations, then it is very important to do it very

correctly, very exactly, also with the right position, like sitting in the Vairochana position first to receive the initiation and all the blessings, then sitting in the right position is always very important. If one sits in the right position, upright position, and the Vairochana position with the 7 qualities, then all the nadis inside the body, then they also will remain in a proper position how they should be without bending, and without being crooked, without bending or anything like that. By this then all the energy and all the current which goes through these nadis will flow very free...

[...] ...has received the 6 practices of Naropa, from the great Indian master Naropa, and there the most important practice is tummo, the practice of the heat practice. The tummo heat practice and aware first of all exercises and the position of the body is very strictly sort of emphasized. Therefore sometimes guru master Marpa was sort of sometimes boasting and saying that all these Tibetan meditators or Tibetan yogis, even their great realization, whatever they

achieved, cannot be compared even with just my way of sitting. My way of sitting is enough just to excel. All the great realizations of the Tibetan masters of that time have they gained. Therefore this shows that the position of the body is very important. One time when the fully enlightened Buddha was still living there was a monk who was always in meditation in practicing samadhi, with a very perfect position of the body, very upright and every part of the position all very correct. When he was always sitting under a tree, always in this position, a monkey on that tree always seeing this, sometimes he also sort of imitated the position of the monk and he did this a few times and so his position also became very correct and by this it gave him, he attained a very high samadhi by just sitting in this very proper position. But sometimes an exceptional- thing takes place where certain, there are some people, some exceptional people, when they sit in the right position, the Vairochana position, it never works, the meditation never works and never works, because of certain abnormal or somewhat different thing in his own body and for such person then different positions must be tried. There was a monk at the time of the Buddha and in his previous life he has swore, has shouted at, to an older, to one of his masters, saying that you are like a cow, never finishing, you

are mean or something like that out of hatred, he said something like this. Then so that person, the object of his critic was a very realized master, a monk, so by this then this person has accumulated very unwholesome karma which actually the strength to take rebirth in hell realms. But that person after doing repentance has asked forgiveness and confessed very strongly, and by this he has changing his destiny, he has taken 500 times rebirth of a cow. After ceasing this karma, this unwholesome karma, after 500 rebirths as a cow, then he has taken rebirth as a human being, but still somewhat similar, still somewhat in common with a cow. Also his inner biological, things inside, all these things are somewhat, very similar to the cow and when he ate something but then after it comes back and he can chew it again, chew the cud. Also his facial appearance also is not very agreeable. It is a little bit more like an animal. He has this thing hanging, the cows have this thing here, this skin, this fold hanging under the throat. So he tried to practice meditation sitting in the Vairocana position for a very long time, but no any samadhis were attained. Buddha seeing this particular karma of this monk then instructed him to change his position, to sit like a cow, exactly like a cow, to sit on four legs like this with head down and he did that and meditated in that position and

attained samadhi very soon. And attained the arhat stage in that very life. So like that there are certain exceptional beings like that with a slightly different system in the body because of their own particular karmas. However, for the general, generally then for a normal person then this position, Vairochana position is the best for the practice of meditation. In order to practice the meditation like that it is very helpful for us to know how these, all this about the chakras and nadis and everything what our body contains, to have a good knowledge of this is very helpful. So when the energy enters in the central channel then the meditator, practitioner will realize this equalization of the, to the respiration from his two nostrils. So this happens whenever he meditates, whenever he concentrates on the points then this happens. Of course when he wakes from meditation then again it changes. But as soon as he meditates then his respirations becomes equal. Then still one must continue to practice the meditation, concentrate on the point, on that subtle point. Then the respiration will begin to, the energy will begin to abide, not only enter, but abide in the central channel, and when that happens then the outer respirations, the breath will stop. One is sitting, one can sit very still, very awake, very still, but without this outer respiration. One should

still continue to meditate, to concentrate until this abiding energy completely absorbs into the central channel. So when the energy begins to absorb into the central channel, then all these experiences which, experiences of the process of dissolution again occur, like the dissolution of earth into water, water into fire, fire into the wind, wind into the consciousness, then the first is what is called appearance, when we experience this whitish, then the near increase, that is the reddish appearance, then near attainment, or close attainment, that is the darkish then clear light. All these stages of experience will occur. As this process of dissolution takes place then the meditator experiences exactly the same inner experience; the smoke-like

experience, mirage-like experience, smoke-like experience, then spark-like experience, then dim-light experience, sort of dim-light without any motion, and after that then the whitish, then reddish, this darkish then empty very clear space, all will be experienced. But when the practitioner wakes from his meditation then again he starts to breathe. During his meditation, from the outside it is like a dead person, although he is not sort of collapsed, but is sort of sitting in the meditation position, very correct position 61

although without breath so it is like a dead person. But of course there is no, the body still remains warm all the living aspects of the body will not perish. So first the, all the energies will all not enter, abide and absorb at once, simultaneously, little by little. So therefore, this first signs of dissolution they are not so clear, they are not so clear. This is of course a person who has practiced the stage of generation and now from there moving to the stage of completion, then this practice of the concentration on that subtle point and this sort of helping then the inner sign, outer sign occurs. But this kind of practice can even be practiced before the stage of generation. Even without Bodhichitta and the proper motivations, the proper foundations, just practicing these techniques of the meditation and the concentration of the mind and so on, skillful people can still achieve some similar result like that. For example, stopping of the actual respirations and so on. Even if the energy does not really enter into the central channel, but when the energy is sort of channelized in that direction on the outside, but not really in the right way, but still in that direction and concentrating on those particular locations, area, that already can cause certain experiences, not exact the same but similar ones. So when the energy is not correctly channelized, if when the energy enters not really inside the channel but around the central channel, then these experiences of fire, water and so on, similar experience occurs, but without any order, not in the successive, in the correct order, but sometimes some experiences come before and completely in the wrong order. So this kind of practice has no real great fruit, no real benefit. Also, even the tummo, heat of the tummo can also be ordinary tummo, what is called ordinary heat can be generated, stimulated through practice of concentration, penetrating mind in that area when one is very deeply concentrated and when the energy is sort of gathered around there, not really into the central channel, but gathered around there, this can cause the heat to increase, but still not exactly the same as how the real tummo, the subtle tummo, but ordinary gross tummo can be activated. This kind of ordinary heat, or tummo, is something which generates rather easily and it also can be felt quite obviously from the level of the navel, the heat starts to increase rather rapidly. The real awaking of the tummo heat from inside the channel it comes very slowly and something very subtle, from first it's almost one can't feel really anything and it begins with a very subtle subtle heat and very fine one, deep from inside. There are quite a few people in Tibet who have generated the ordinary tummo heat and from outside they look quite fantastic because they can sit in a very cold weather or freezing cold weather, they can sit on the rooftop and only

wearing a little piece of cloth and still sort of sweating and so on, this kind they can perform this kind of powers. This kind of achievement or this kind of practice has no real great benefit. It does not help us to develop Bodhichitta, it does not help us to even in the tantra it is not a real result of the practice, not the desired result of the practice. So it cannot help the mind to overcome the delusions and so on. It is just the heat, that is just the warmth of the body, just like sitting by the fireside. It is only maybe to impress some people, besides that there is very little benefit. There is nothing to carry in the future life. So that is why most of the authentic masters in Tibet, they do not encourage the disciples immediately to engage in all these techniques of meditation with the tummo and air and wind and this and that, because this can instead of giving a real help to what is needed, just misleads

the people and let the people spend, waste their whole life on fantasies like that. That is why it is not encouraged or not popular. When tummo, if we understand correctly how the energy enters and which way its is channelized into the central nadi and how it enters and when it enters what kind of signs occur and how it abides and how it absorbs and then how this can generate the real, the subtle heat then by increasing the heat through the central channel how this causes the melting of the Bodhichitta or the blissful fruit from the center in the head and how then this, when this pours through the central channel and then what a blissful sensation, the different stages of bliss, how we experience and how this then helps the mind to realize shunyata and so on. If we understand the path correctly then there is no danger of misconceptions and misunderstandings, and even if we cannot put into practice right

away, all these stages of meditation, then if one prepares in right way from now, with all the necessary preparations, the development of Bodhichitta, meditation on the deity, and practice of the guru yoga, and meditation on the deity, stage of generation and so on. If one proceeds in the right way from now, even though we don't reach to that state in this lifetime, still one is on the right way. And even if one does not accomplish in this lifetime as a result of one's preparation in this lifetime, definitely in the future, in the next life, one will encounter with all the right circumstances, all the masters and every possibility and our progress, real spiritual progress will go on in a correct way, without any mistake and without any waste of time. So when the respiration stops, external expiration stops and the energies have absorbed in the central channel, then we should still observe if our, if our

belly is moving. If the belly, although the respiration has completely stopped, but if the belly is slightly still moving, then that is a sign that the energy has not entered at all in the central channel. When energy really enters into the central channel and abides there, then not only the outer breath stops but also this movement of the belly, the rising and falling stops. This is caused by wind, air, by energy. In the tranquil abiding, the ordinary tranquil abiding meditation like even in the non-tantric tranquil abiding meditation when one practices some other meditation and tries to fix the mind, the fixation of the mind, then when there again some misleading experiences. When the distraction, this very wide, this distraction, wideness of the mind sort of comes slightly, comes down, then the mind becomes very peaceful and sort of pleasant and relaxed. But because of this relaxation of the mind, and

sort of little concentration of the mind, then what is called subtle dullness of the mind. The subtle dullness of the mind occurs in the meditation which is in fact a kind of hindrance. But there are people who are misled by this kind of experience and this kind of subtle dullness is very relaxing, so comfortable, like a floating experience and one is very comfortable, and one concentrates not very badly, so not agitated. So one thinks this is a very high samadhi or some kind of very high state of samadhi and they just go on with this for days, for a day or two like that and with this kind of dullness developing in the mind and at that time also a good way to check, if this is a real good experience of the meditation or kind of dullness is again to check the belly. So therefore a real practitioner of tranquil abiding meditation must be very alert and attentive all the time to guard himself, his mind from

the distraction on one side and at the same time this kind of dullness by recognizing what is the real end and not miss the understanding of this kind of hindrances and recognizing and then immediately applying the antidote to get rid of them. But this practice of tranquil abiding is, one has to be skillful, very skillful, so therefore it is more difficult. It is sort of hard. On the contrary, just to sit in meditation in a position and just think nothing and just remain sort of completely blank mind, this is not very difficult and it is very comfortable and very quiet. One doesn't need to worry about anything, simply to close your mind completely and stay like that. This kind of practice is not, is completely not only wrong tranquil abiding, or wrong kind of meditation, but it is a very bad course to take very unfortunate in animal realms in future lives because this kind of practice completely closes the door of our analytical mind and thus the way to develop wisdom is completely closed. So therefore one takes rebirth in 62

very ignorant animal who just spends even in animal, also some types of animal who just all time sleeping, all time sleeping without much activity of the mind, that sort of animal we can become. So when we practice tranquil abiding in a very correct way, with a correct method, and when we accomplish tranquil abiding meditation, then one must experience what is called shenjung that is, shenjung that is like complete suppleness of the body and mind. It is a very blissful sensation physically and mentally. That is a sign or result of the tranquil abiding, accomplishment of tranquil abiding meditation. If someone just keeps on developing this subtle mental dullness then how long one meditates one can never experience that kind of bliss. So tranquil abiding meditation or accomplishment of tranquil abiding meditation to attain samadhi or full concentration of the mind and also the bliss of the mind is very beneficial, because the mind which is fully concentrated can be used for various purposes and can be very helpful. However, the one great difficulty that we face to accomplish the tranquil abiding meditation is our, although we try to make effort to concentrate and practice tranquil abiding meditation, the reason why we don't accomplish easily is the ground of tranquil abiding meditation is not very strong. So the ground of samadhi or tranquil abiding

meditation, accomplishment of tranquil abiding meditation is the shela. Shela is very important. Shela of body, speech and mind is a very important foundation for samadhi. There is a second danger in relation with the tranquil abiding meditation which is quite definitely quite far away for us, that is if we accomplish tranquil abiding meditation there is a danger, or can be a danger. That is if we concentrate immediately, sort of direct one's now the fully concentrated mind, this samadhi tool, a way to develop the Bodhichitta and this kind of Bodhisattva qualities, then tranquil abiding meditation just tranquil abiding mind, the mind which is in the state of samadhi, can easily turn to just into, turn to the inferior part, the path leading to the individual liberation attaining nirvana through the realization of shunyata. Of course for that one needs concentration mind. Just satisfied with the

realization of shunyata then one sort of again gets carried away, in a different way, leading to the individual liberation or nirvana from the samsara. Then it is of course a good goal. However it is not the right goal that we are seeking. The reason why this is sort of considered as a danger is that when we accomplish tranquil abiding meditation, and vipassana, then through this combination of tranquil abiding-vipassana mind meditation on shunyata, realize shunyata and through the realization of shunyata one completely gets rid of one's ignorance and then all other delusions and attachments and so on, all the delusions and by this karma is ceased and by this the conditioned rebirth in samsara is brought to an end and one has attained what one attains. The liberation from the samsara and the nirvana from the samsara. So this is the end of the problem for the individual person. However when one attains this

kind of goal for oneself then because this goal is very comfortable and it is very comfortable then one gets this inclination to help oneself, to help oneself and to think for one's welfare is the principal thing. Once our mind is very strongly inclined with this it is very difficult, after that again, to change from there to a Bodhisattva path. It takes a very long time for an arhat to again, although they finally will attain a fully enlightened state of Buddhahood going through the Bodhisattva path, but for them to change from their state to Bodhisattva takes a very long time, much longer than a person who begins with the Bodhisattva path and by doing certain mistakes, falling into the hell realms, spending a lot of time in hell realms, again coming back and attain fully enlightenment is still shorter than somebody who attains nirvana state first and from there to attain the fully enlightenment. There are many

also scripture sources for it in various sutras and so on, however they are too long to be quoted now. So Rinpoche will give one story. That is the Shariputra was a great master, a great disciple of Buddha, a great arhat. So there was a person who has certain karmic cause in him that if Shariputra teaches him or gives him the teaching of dharma and let him, give him the instruction of meditation, this person would immediately accomplish all the stages of meditation, tranquil abiding, vipassana and all that and would immediately attain the nirvana or the individual liberation. There was a person who had that kind of potentiality. Shariputra seeing this potentiality in that person with his clairvoyance then for now I will give the teaching of dharma to this person and establish him to the state of nirvana to the complete liberation. So in between the Manjushri Bodhisattva went to the same person and

gave a lot of teachings of Redbago. Bodhisattva taught him all the Bodhisattva conducts and good deeds, vast and profound practices, paramitas and all the sacrifices and so on and this person was completely shocked with the teaching, and that was completely too much and therefore there is no use for a person to become like Bodhisattvas, do all those things like Bodhisatvas, that is really completely beyond his ability and so on. So a wrong view has developed in him towards the teaching.

[...] ...all the usual agitations of the various conceptions. So then one still continues to meditate and all the energy in our body completely dissolves and absorbs into the central channel except for a very subtle energy and then one goes through the actual process of dissolution like at the time of the death,

then that subtle energy, most subtle energy which is inseparable from our subtle consciousness then finally awakens from the state of clear light. It produces a body which cannot be seen from outside, it is only for yourself, can only be perceived by yourself in form of White Vajradhara which goes out of one's body and performs various activities. That illusory body in White Vajradhara form goes out, goes out of one's body and performs various activities, accumulating merit and making offerings for the Buddhas and so on. And, after then it again comes back, returns and enters into through the crown of the old body and as soon as it enters through the crown of the head then one again comes to life in our usual body and then one engages in post- meditation practices like eating, walking, sitting and also then teaching asita, all these kind of activities. Then again one meditates, enters into the actual session of meditation where one leaves this body in that White Vajradhara form and this has to repeat for a long time. These three processes, the process of dissolution and clear light state, then the body of energy, energy body in White Vajradhara form, and again returning back into the old body. These three processes are the actual method, the actual path which eradicates our ordinary death bardo and birth. These are the cause to, also the cause to attain the three kayas, three bodies of the Buddha. But in order to accomplish these we must practice in the stage of generation these three

transformations. Transformations of the birth, death and bardo into Dharmakaya, Sambogakaya and Nirmanakaya, which is the principals of the practice of the sadhana. Although it is in one's mental, in your imagination, but still these are very important preparations, important cause for the accomplish of the actual, the path. So therefore, the three transformations in the stage of generation in your visualization, it is the preparation, or it is the cause to attain the actual path and also this is something which corresponds to our basic, our ordinary birth, death and 63

bardo and these are also cause to attain the actual, these three states, and on the path. In the stage of generation, to practice these three transformations in your mind is a very indispensable sort of ground or preparation to actually accomplish them in the stage of completion. Even if one practices that properly, even if one cannot attain the stage of completion in that life, still these transformations in this, mental transformations will be very helpful when actual death and bardo and birth occurs at the end of our life. So the principal practice in the stage of completion is through the

concentration on the point and also then the meditation on the emptiness, absorption into the emptiness, then one goes through the process of dissolution and reaches the clear light state, awake the clear light state of the consciousness and experience all those age different inner science, like mirage, smoke and so on, all these experiences. At first they are not very clear, and they are quite vague and so they are not very real, not very vivid. Also this awakening, then from clear light awakening in a body, in a separate body, at first it is very vague, and it's more in your mind. But after these become,

after continuous effort and continuous practice of meditation they become more and more real until they one can really create one's real body, body of energy. So those two, the practice of the generation of the clear light state and the illusory body are the two principal practices in the stage of completion. Then one should still continue to practice, to meditate with the vajra recitation and all these various techniques and for the energy to cause, for the energy to enter more and more, more completely in the central channel and so one has to, can never give up one's effort, one should still put much effort and continue to meditate. Then still if you will progress further. So when one practices the meditation, depending on what sort of tantra or

particular method one is practicing, sometimes with six chakras, sometimes with five chakras. However, when concentrating and meditating in this way the energy entering into the channel then it causing the heat to increase and then causing the blissful fluid to fall down, melting and falling down from the crown of the head. First when the bliss, the fluid fills the highest chakra in the crown of the head there are certain experiences that the meditator, experiences certain appearances. When it fills the head chakra then one sees, one gets visions of countless forms of Vairocana, the White Vairocana filling the whole space, so many appearing to us. But this time we are not having a real direct vision or contact or appearing of the form of the Buddha, it is not yet. This kind of experience occurs due to the energy and the bliss fluid filling the crown chakra.

In the practice, when we practice with energy with the nadis, then various appearances one sometimes one perceives various appearances, although they are not real. Sometimes one sort of gets impression that one cannot see anything, like becomes blind. Or sometimes one sees lots of sentient beings and one

gets the impression that one is seeing all the sentient beings of the six realms. Different impressions like this one gets, but they are not real, they are still kind of illusion caused by the energy entering into the various nadis. Now at the end of the solid mind, end of that state, then all the energy in the body has entered into the central channel, all except for the all-pervading one which only enters at the time of real death, normally. So still one is living, therefore that still remains. All the rest of the energy is in the central channel and one experiences very great bliss and also one's mind realizes shunyata very clearly, although it is still not a direct perception or direct realization of the shunyata, but still the shunyata, the void nature of phenomena becomes very clear to your mind. That meditator who is in that state, who is all energy, completely enters into the central channel except for this subtle all-pervading energy and what happens at the real death is hardly any difference, hardly any difference. Except for this little energy still in the body it is just like death. All these gross level of the consciousness, these energies, they are all absorbed into the true the most subtle consciousness and most subtle energy which is, which dwells always in the center of the heart chakra. Into these two potentialities then all the other energies absorb. Now a person who is dying, then all the energy absorbs into the subtle energy, all the gross mind is absorbed into the subtle mind, the

subtlest mind, then that energy, the subtle energy they leave this body, and subtle energy then produces the bardo body and then there is no more return to the old body. But now here in the meditation the practitioner, by the power of his own meditation, then one goes through the same process of dissolution all the gross level of consciousness, all the 80 gross level of consciousness, they all dissolve with that energy also and clear light state awakens. However, in place of now bardo taking the intermediate stage, bardo stage, after ones meditation, by the power of one's meditation then the energy creates this illusory body which can return to the old body. In order to do, to bring our mind to such a state and to accomplish that stage, the practice of meditation alone is not enough. One also needs a great power of merit. So here when we have reached that advanced state in the path of tantra, the accumulation of merit is no more dependent on the external activities of accumulating virtues and merit. Simply meditating on shunyata, the mind meditating on shunyata experiencing the great bliss, so the union of bliss and void itself is complete to accumulate both merit and wisdom. The bliss aspect of that mind is to, it helps to accumulate merit and the void aspect of the mind, the realization of the voidness is a way to accumulate wisdom. Therefore one mind can in the tantra, in the path of tantra, one mind can accumulate both sides, merit and wisdom. That is one of the reasons why in the tantric path it is

much faster, much shorter, much faster to attain enlightenment because here the advanced practitioner then can accumulate both collections, the collection of merit and the collection of wisdom by in one meditation, by one state of the mind. So it has a great power. While in the paramita, the ordinary paramitayana, the path of paramitayana then when one meditates on shunyata, one just meditates on shunyata single pointedly. There is no way, that is a collection of wisdom, developing wisdom. But when one wishes to accumulate the collection of merit then one has to engage in various outer activities of the Bodhisattva, such as the paramitas, the giving and chela and patience and all the paramitas, so they are not one state of mind, but different states of mind, different activities. Because of that, that way takes longer to fulfill. Here in tantra one practices the meditation of union of bliss and void and by just continuing to meditate, developing this meditation alone, then one accumulates both collections. Therefore, one does not need, no more dependent to the external methods of accumulating merit, activities like accumulation of merit after the meditation. When a Bodhisattva, following the ordinary path of the paramita, then reach when they reach the eighth stage of the Bodhisattva then one has realized the direct realization of shunyata and the shunyata that one realizes there, and also in the tantra, this is what is realized by the arhats or shivakas. But the shunyata itself there is no difference, there are

no different levels of shunyata, it is always one major shunyata. But there is a different in the state of the mind. A Bodhisattva who is developing himself on the paramita path then meditates on shunyata with the ordinary state of mind, our usual state of mind fully concentrated on it. Therefore it is unable to accumulate the merit at the same time. So therefore, it happens sometimes that the Bodhisattva in eighth bumi meditates in full samadhi or absorption of 64

shunyata. Sometimes the Buddha must appear and awake the Bodhisattva from that state of meditation in order to make him accumulate more merit through other paramitas. In tantra yana this difficulty is not present. Actually this kind of process of dissolution is something which occurs in reality at the time of death and also a very similar one occurs at the time when we sleep, when we go to sleep then there also occurs a similar process of dissolution, but very very short.

Like an ordinary being, go through those process of dissolution at the time of death and experience all those various appearances and go through the bardo then the birth. Without, unconsciously one goes without any control, without any will one just is carried away through these experiences and they just come and go. In the same way, when we go to sleep these similar stage of experiences also occurs. Because it is very short and very vague we do not notice anything. Also when we sleep again we are sort of powerless. Our mind is no more conscious and we are not aware of what really is happening. Therefore, again, in a similar away we are sort of carried away into sleep and as soon as we sleep then the dreams start to manifest. It is similar to the bardo and there is also a body in the dream and also we experience various kinds of sufferings and happiness and so on, encounter various objects and so on. It is similar to bardo. We also pass through, like in the bardo, without much, without being really conscious of what is going on, and when we awake, the mind again manifesting the awaken from the sleep state and come to life. It is similar to taking birth. When one reaches that state, the state of completion,

then one will be able to practice what is called the nine-fold mixing, literally means mixing, sera is mixing, like integration, nine integrations. So there is the three integrations, in awaken state three integrations, in the sleeping state three integrations, and death state. The last three of the death state is something which is should be practiced only at the time of death, but the other six, the three of the awaking state and three of the sleep is then practiced by the practitioner all the time. In the day when he is awake, then he meditates and in meditation he goes through the process of dissolution and also awakes himself in the body and then enters back into his old body and like that, that is again mixing or integration, integrating with the Dharmakaya,

Sambhogakaya and Nirmanakaya in the awaking state. In the same way when the practitioner sleeps, goes to sleep, at that time again he integrates the process of dissolution which occurs when one goes to sleep with the Dharmakaya. Then this dream, the manifestation of the dream body, then leaving his body, his physical body, then going through performing lots of different things, going through lots of different experiences, that is integrating with the Sambogakaya. Then after the dream body when he wants to awake, he enters back into the physical body and then awake, and that is integrating with the Nirmanakaya. All is done with full control and full consciously. Therefore all time is spent in a very useful way. At the present we have not the ability

to do that and so there is very limited time for our real practice of dharma. Therefore when we go to sleep we are unable to practice. But when one reaches that stage of completion then the three stages of the awaking state complements the three stages of the sleeping state and vice versa, and like this there is no moment where one is not really practicing, so all time is spent used in a very good way, a very powerful way to develop one's mind and this way one accomplishes the fully enlightenment very soon. From now one can transform one's sleep into a virtuous sleep. That one can do. If one sleeps with a very virtuous state of mind, with a development of Bodhichitta or compassion or any other aspect of the, any other qualities like that, then a sleep which is

sustained by such a state of mind, such a motivation, the sleep is also virtuous. It is a virtuous sleep. If one sleeps with a very unwholesome state of mind where tetrandra and so on, that changes the sleep also to an unwholesome sleep. So this is in our head, that one can already practice one now. But in the kind of transformation which is practiced in the stage of completion is very different. Actually in the stage of generation there are already many different yogas, many different practices, some for the waking state like practicing of the sadhana and so on, these meditations, and all of them, any yogas, the sleeping yogas, the eating yogas and so on, there are many many yogas, different kind of yogas for different activities. If one practices them

they are very beneficial, very beneficial to transform our ordinary state, the ordinary state of our life into something more useful, and it is also the preparation for the stage of completion. Je Rinpoche didn't have time so far to explain all these other yogas. The other yogas such as the yoga of sleeping, then washing and eating, and lying and all these kind of yogas Rinpoche doesn't have time to explain. Actually the training of the sleeping yoga is something which we can do for now in order to train ourself to remain conscious, conscious of dream, conscious of sleep. So this is a kind of training, or practice, the training which is done with a great power of motivation and there are certain methods, certain techniques. Usually the dream body, when we

go to sleep the dream body manifests, but usually it remains in this physical body. It cannot leave the physical body. Still to train to practice this kind of training, to remain conscious of one's sleep and one's dream is very helpful to us because this can be very useful at the time of death. If we are really able to be conscious of our sleep we will be able to also to remain conscious when we die, and if we are able to remain conscious while we are dreaming that will help at the time of bardo. That is one way of controlling the sleep, that is by the power of motivation, by the power of meditation, mental meditation. That is one way. Still there is a superior way to control, that is by controlling the sleep and dream by the power of energy, with lumo

energy control. That is more powerful because with this then the dream body actually can leave this physical body and travel around very very speedily, everywhere, go to China, India, go everywhere. In a few minutes one can very speedily make a great trip and return to our body. Now days we latch on to make a journey, make a trip around the country, even while we sleep. While we sleep we don't know even what's happening just next to ourself. Even if somebody takes something we don't know. We can’t remember. It is because the dream is uncontrolled and it is only going on inside our head in our body. So there was a very great scholar, a very famous man in Tibet who was called Potu Rinpoche. Potu Rinpoche and he was a very great scholar who lived little

before Je Tsongkapa. Je Tsongkapa was born after six years of the death of Potu Rinpoche. Anyway this great scholar, great master, he had full control of his sleep and dream and so by the power of the energy. Therefore he memorizes most of the texts in his sleep. So before going to bed he puts so many, all of the scriptures which he has to memorize, all around him then he goes to sleep. Then by the power of his energy he manifests in his dream body and the dream body memorizes and it has a tremendous power to memorizing and it works much more speedily than the usual way, so he studies of course in the daytime and then much more in the dream or in the sleeping, so that's how he became an extraordinary great pundit. Dream activities in the dream are much more

speedy than our what's done in the waking state because it is the mental, it's all mental body and is all, it runs with the speed of the mind, therefore everything goes very quickly. For example if we have to write something with the hand it takes a very long time. To read is a little faster. Even just to look through like this 65

with our eyes is still much, more faster, so it is something like that. For such practice one must be able to perfect, to do to separate one's gross body and subtle body. That is quite difficult and to do that with just the power of meditation or power of motivation is difficult, so one needs the control of the energy in order to separate them. In Tibet, in Seung in West of Tibet there lived a master, who the master himself has not gained control of his sleep and dreams, but he had a disciple who has mastered this technique, this method. Another disciple of this lama went to pilgrimage journey to central Tibet. That master took a very long time on his pilgrimage so the master start to worry about his disciple has died or faced some bad luck on his journey. Therefore he called his other disciple who has [...]

[...] So here one, for the Prana Vajra recitation then one concentrates in the heart center and depending on the different practice of tantra, sometimes visualize a syllable, sometimes an implement, and various different, can be different. However then one begins the Vajra recitation like, similar to Je Rinpoche explained yesterday at the recitation part in the sadhana, so with one's energy going here, it is not going out, no more breath going out like before. Instead, the energy goes from the heart center up to the crown of the head and then again going with the OM sound, it's going up. With OM it comes down into the heart, with AH it rests there, and with HUM it goes back, it goes up. So this way one practices the Vajra recitation and then after this abiding in the heart, the duration abiding increases and of coming and going gets shorter and shorter, and abiding increases longer and longer. This recitation, now the energy going into the central channel, going up and down, up and down like that and by this then it opens the central channel and all those defects are all completely restored and notice recitation is not verbal. One should think that this is the natural sound of the energy itself, of coming, abiding and going and so the sound and the energy are inseparable. So generally one can, when we recite mantra, verbal recitation of mantra, when we recite mantra in general is very beneficial any time. But if one does it while oneself is in the form of the deity with the mantra circled in the chest,

this is more powerful than just doing recitation without the circle of mantra in the heart. Like in the stage of generation to recite the mantra with a clear visualization of oneself as the deity and the mantra circled, that is very powerful. But still, still the Vajra recitation is still even more powerful. When one attains, accomplishes this inner pranayama vajra recitation, then one does not need any more malas. Then there is no more vocal (?) recitation, that's end of vocal (?) recitation, no more recitation of malas and rosary. When one attains the illusory body no more prostrations and circumambulations and so on. Actually vajra recitation, when one does vajra recitation, the energy can like before it can go out. But here now, we don't let it out, it just keep it within the body and goes up and down. The reason for that is that in order to keep the energy within, collected, keep the

energy within the body and channelize all the energy into the nadi without letting the slightest bit out of the body. That is why here we do it all inwardly. Also now when we practice sadhana like that, we, when we make offerings, then offering deities are produced, send out from our chest, but each time we must, at end we must think that they come back. Whatever one has sent out from one's body must be collected and that is very important. It is a very important preparation or very important sort of symbol for the future in the state of completion. At that stage when one has reached, that stage one is already very advanced and one can now accomplish various other powers of clairvoyance and so on at this stage. Now the experience of the great bliss through the, by the fluid falling into the central channel has no comparison to any kind of bliss, that ordinary bliss experience by us now days at the

present. That until now we have never experienced that great bliss, that type of bliss. So the reason why we haven't until now, we have never experienced the great bliss of the union is that although there is the union, of ordinary sexual union, that is a certain type of bliss. But this is very short and very subject to downfall, very temporary. Also is not real complete bliss because although the fluid, the white in the man and red in the woman, although the certain fluid is melted, but is not from the highest chakras. They are melting from certain secondary nadis, not from the central channel, from secondary nadis below the level of navel. Therefore it is inferior melting and the bliss is also very short. As soon as the fluid leaves one's body the bliss has completely gone. The experience of bliss which is generated through the practice of meditation, that is much superior than the ordinary

experience, the very short temporary experience of the bliss. So this is something which is generated by the power of one's meditation and it comes not only from the lower part of the body but it also comes right from the top of the crown of the head through the central channel. So stage by stage the experience of the bliss increases and is very strong and very great and when it reaches at the end of the, the lower end of the nadi in the end of the organ, it is not emitted, it is not let out, rather the end of the nadi is closed with the letter PA, so this stops the fluid going out. From there it again goes reverse upward, then again from the end of the nadi to the, from the end of the organ to the root, then again to the navel, then to the heart, then to the neck and up to the crown of the head. This reverse order, during this reverse order of the fluid, one experiences even greater bliss that the

when it falls down. When the fluid has completely reached on top then it abides there and it never decreases. The bliss also never degenerates and bliss is maintained for kalpas and kalpas without ever degeneration, so it is very different from the ordinary type of sexual bliss. So Je Rinpoche says now for tonight he would like to stop here. Still not very much is left from the stage of completion. The third, fourth and fifth grades are still to be explained tomorrow and the last is yugananda which is very important. It is said in the tantra to even to have understanding. Just understanding of the yugananda is a great accumulation of merit, even greater than somebody who is accomplished in the stage of generation. So it is considered very powerful and very great accumulation of merit. So therefore, it is important to know this and try to understand as good as we can, and Je Rinpoche will try to explain. Of course

to explain the complete stage of completion is, it is too vast, it is too complex and too vast to be shortened into few words, in few sessions of teaching. It may last for months and months, even the text concerning the stage of completion. For example there is a great commentary by Je Tsongkhapa which is a big volume and then for example the great Indian masters Chandrakirti. Chandrakirti has composed great text on the commentary on tantra which is very big volume. Chandrakirti has composed various other texts but there are two which are most outstanding in his works which are known among the great Indian pundits as the Sun and Moon of the World, that is his great commentary which is to the Madhyamaka which is called The Clear Word. Then this commentary on tantra which is called The Clear Light. Those two are the most outstanding works and like that they are great many works and commentaries by great masters

of India like Nagarjuna, Nagabodhi, Chandrakirti, Aryadeva and so on. And in Tibet also there are many commentaries on tantra, but a few outstanding ones are those of the great 66

translator Marpa. There are a few works on tantra, and then in the later time Je Tsongkhapa composed. He composed various texts covering various aspects of the dharma. Out of those, the most outstanding one is his work on Madhyamaka which is called Tnungya, Tnungya is a great commentary about the view. Then his great work on what is called The Path of The Tantra, then specifically on the stage of completion is there is a commentary which is called also The Clear Lamp is a big volume. Those are very outstanding works where he has taken the essence of all the great tantras and their commentaries of the great

Indian masters and put into, compiled into a very precise, clear commentary which is a very good text to study. So there are, the stage of completion is not at all a simple thing to just explain in a short time. It is a very, to understand it correctly one really needs to do intensive studies about this. However, tomorrow Je Rinpoche will explain some of the main points about the stage of completion. That's all for tonight.

Concerning the stage of completion, there are different ways, different tantras, like if there are five rays, stages of completion according to Guhyasamaja tantra, and then the same five stages according to Chakrasamvara tantra, and also Yamantaka tantra and others. So all they are slightly different in certain aspects, certain emphasis and so on. However they are all complete, all these five stages. Whatever one practices all leads to the same goal. In Kalachakra tantra it is known as the joining to the six-limb of liberation, that is the whole stage of completion. Except for a few little differences and

certain particular terminologies and so on and a few ways of classifying certain things, the Kalachakra tantra also has the same five stages of the stage of completion, all complete. Then there is a specific matter developing the stage of completion according to the position of Naropa which is called the Six Practices of Naropa and there are six practices on Naropa and six practices on Neguma and there are two traditions. However the six practices of Naropa is very, is something which is in all schools, all four schools of Tibetan Buddhism. All those six practices of Naropa which are practiced in Tibet, they are all identical, they are all from one tradition and it is the same. It is the kind of practice which is more suiting, more fit to a person who is practicing the Chakrasamvara tantra. So the Guhyasamaja tantra of both the stage of generation and completion is more complex. There are more elaborated, there are more things in there. In Chakrasamvara there are a few different traditions within Chakrasamvara beginning from various Indian siddhis and that Reprada,

the tradition of Reprada is most elaborate. According to the tradition of the Gandabarda, the Indian siddhi, all five stages they are all complete, but they are not easier, they are more up to the point. For the practice of Vajrayogini and then Tara Chittimani in their tantra the stage of completion is very concise, it is not complicated to practice and very concise. They also contain all the main points. Also much less recitation, much less to visualize, but very essential, that all the points, nothing is missing, all in there. There are so many different ways one can take, but all lead to the same goal, that is the state of the ultimate yugananda Buddhahood. To explain all aspects of the practice is quite impossible. In a short time however, Je Rinpoche has tried to explain the most essential things, important things, as much as he could, and also he very compassionately thinks that the translator is reliable so therefore he feels to say some things, more things. It is not obligatory when you have received the teaching on basis of the Guhyasamaja then

you are not obliged to practice, but this Guhyasamaja tantra, although it is hard, of course if one can practice, if one has good stock of intentions and patience and effort it is very very beneficial, very good. If not, then still one can take something which is more suiting to one's mind and all these important points of the tantra will anyway be applicable to any of the path one takes. Then one should learn about these practices, must learn about these practices and then try to put into practice. But to practice a lot of different things simultaneously is a cause for confusion. At the beginning you have great enthusiasm and very excited about something to practice. Therefore we take lots, whatever comes by, we take everything and now after we get complete, we take lots of notes and after we read this mess we are not able to read our own notes. Even if we are able then we don't understand what it means because there is some, sometimes they are taken in little odd ways. So then we face lots of complications like this. Therefore it is better to take few practices, but do it as precisely and as properly and sincerely as one can. Tomorrow morning there will be one more session of the teaching, then in the evening tomorrow is the 10th of the 12th month which is an important day, a tantric day, so therefore we will offer puja, Sok offering.

There is a question which says if one realizes shunyata perfectly he doesn't immediately generate Bodhichitta. It seems that it should occur because you have seen a quality, the suffering nature of all sentient beings. But Je Rinpoche says it is not necessary then that when one realizes shunyata that it automatically leads to the development of Bodhichitta. Shunyata means the ultimate true nature of every phenomena. That one can realize if one has enough power of the wisdom and concentration of mind and so on. Of course that doesn't mean that one remains still ignorant about suffering of the sentient beings. Suffering of the sentient beings is realized and however it does not lead automatically to generate the Bodhichitta. To generate the Bodhichitta one needs a special effort, because generation of Bodhichitta is not enough just to see the suffering of sentient beings, but one must build the courage in one's mind, to exchange oneself with other sentient beings, to take the full responsibility of separating all sentient beings from their suffering and to establish them to the ultimate state of happiness by oneself. It needs an extra courage of mind. It is not just enough to realize the ultimate nature of all phenomena. Therefore it is a method aspect which needs a special effort, needs a special courage. So that is why even though the aurea chiveacaws and pritakas have realized shunyata, but still they have not developed a Bodhichitta because it needs a separate effort. But it doesn't mean they are ignorant about the suffering of the sentient beings. They are concerned about sentient beings, they also help sentient beings in various ways, with the full boundless mind and so on. But still, the help is very limited compared to that of the Bodhisatva.

Je Rinpoche said about the recitation of sadhana we will do a short Guhyasamaja sadhana so that we can record it and learn the melody and so on. Je Rinpoche says that if one can practice, of course, the longest version it is very good which basis that Rinpoche gave this teaching. But it is rather long

and there is a medium one which is in that prayer book if one can find it, that is the medium one. Still there are very short ones. Of course they are not the complete sadhana at all. However, it would be still good if one can recite the life-fulfilling kind of commitment. It is good to recite one very short one which is also in that book just with 3 pages of something. Short one so this is good. Je Rinpoche says that we will not recite 67

tomorrow because there is not much time, but any of us can read it and you can record it, that is alright. The names of the Indian guru you can get, I can show you in the text.

Je Rinpoche has taught us yesterday that when the practitioner of the stage of generation meditates on that subtle point in the end of the nadi and so by this one, the experience is great bliss. This blissful state of mind fully realizing shunyata, fully absorbing shunyata and realizing shunyata, then the wisdom or the mind, wisdom of bliss and void in union itself then appearing in forms of the deities and so on. As soon as the practitioner can generate this kind of manifestation then he becomes a practitioner of the stage of completion. In the stage of generation all the deities in form that we generate,

they are all mental image, they are all in mental image. Therefore the stage of generation is called a practice which is sort of made up, which is sort of created, or made up practice, because here one makes up all these forms by one's mind. They are visualized all. That practitioner meditating on the subtle point and channelizing the energy into the central channel, and the energy entering in the central channel, abiding there and begins to absorb. The mind experiences all the stages of dissolution, then also then the fluid from the crown of the head falling down through the central channel and as it comes and reaches these different chakras at different places, then what experience joy, the supreme joy, the extraordinary joy and the joy of the bliss of union. That fourth stage of bliss, and when one experiences the fourth stage of bliss, and that mind, that state of mind then fully realizing shunyata and absorbs shunyata. All these things are not visualizing. Then in the stage of completion they are actually taking place, they are happening in reality, not only just in mental image. When the practitioner of the completion continues to meditate and the energy continues to enter, abides and absorbs into the central channel, then for still to -clear the central channel from all the subtle obstacles one practices the pranayama of the vajra recitation and so this pranayama practice is the second stage which is called the solitude, solitude speech. Then still by continuing to meditate then all the energy in the body

will enter into the central channel except for a very subtle what is called the all pervading the energy, except for a very subtle level of that all the rest of the energy in the body all enters into the central channel. Then the real process of the dissolution occurs exactly like at the time of the death. During the stage of the solitude body the energy enters into the central channel and begins to abide there and absorb. Then through the practice of solitude speech that is the pranayama vajra recitation, then the central channel is completely opened and by this all energy in our body they are all entered in the central channel and they all absorb there. Then as a result of that all the usual gross conception, all the conception of an object, and subject and so on, all these conceptions, normal conceptions they all stop because the mount of these conceptions which is the energies they are already channelized and they are already absorbed, so therefore there are no more conceptions. So the mind in that state of mind is free from all the

[...] So in Tibet there were no hotels or no motels, so everyone, most of the travelers they carry all what they need on their back, and travel and stop wherever necessary and then make a fire and make tea and so on. So that pilgrim he was sleeping in a cave. He has finished his tea and so he has the tea bag and used it as a pillow and just sleeping very quietly in a cave. This other disciple roamed around the whole country everywhere, every possible place he searched. One night he searched everywhere and he found him in a cave. He was already on his way back somewhere, but anyway he was quite near from that place, there in a cave. So that disciple reported to his guru and his guru made a note of that date, that day when he finished the tea and so on. So he made a note and after the return of that pilgrim then he asked about it and it was exactly, it happened exactly on that very day that he finished his tea and he lied in that cave with the empty bag and everything was proved to be very correct. So from the beginning of entering into the practice of the stage of completion, if one begins also to practice the transformation, the three transformations also in the sleep, then one makes progress very speedily because all ones time is spent in meditation, in waking and sleeping state.

At one time a great Indian siddha after attaining the realization of the stage of completion then he just slept for 12 years. So he was actually very busy during all those 12 years of sleep although outwardly he was just like a person lying there all time, but for himself he has generated this illusory body and this illusory body has been working hard for all this time with the accumulation of merit and everything. After 12 years when he woke he has already reached the very advanced stage in the stage of completion, the solitude mind, he has already attained that.

The practice of transforming the sleep is quite clear. Je Rinpoche has no time now to explain in detail, but it is quite precise in the commentary of Six Practices of Naropa. There are generally six practices of Naropa and six practices of Niguma. Niguma was a very great yogini and who has also compiled all the essence, all the tantra into six practices. It is called Six Nigu Practice, and Naropa has also done in a similar way for the essence of the tantras, in particularly the Chakrasamvara Tantra. Then also with the oral transmission, direct instruction from the Vajrayogini who has appeared to Naropa, then he has compiled all the essential practice into six points. So these stages of completion it is same in all the practices of Anutara tantra, such as Guhyasamaja, Yamantaka, Chakrasamvara, Vajrayogini, Hevajra and all the practices in all the different parts, they are the same process of stage of completion.

Now the practitioner attained the solitude mind where ones, all the energies have entered and absorbed into the central channel and one experiences exactly like at the time of death all these process of dissolution. The first entrance into the stage of completion, there are slight differences in different tantras, like Guhyasamaja and it is that concentration on that subtle point which is visualized in the end of the lower nadi. In Yamataka tantra the subtle point is placed in the navel chakra. Although there are slightly different approaches like that, but 68

they all led to the same goal. That is to loosen the knot in the heart chakra. That is the actual aim, but to begin immediately from the heart is a great risk and it can cause great dangers. Therefore, in different tantras one begins from different chakras. Now we are in the stage of the solitude mind. Around here in the solitude speech the need of the union of the consort is then sometimes there comes the need of the union with the consort in order to

help still to further to open the chakra, the nadis and so on. However, then one goes through various different methods, one goes through these process of dissolution and so on and reach the clear light state. Then out of that clear light state, then the subtle energy generates in the form of White Vajradhara and separating it from all the body, actually going out. That is illusory body. When we manifest in this White Vajradhara illusory body, leaving our old body, that is the moment where all the energies even the all-pervading one, also dissolve and also enter into the channel. So it is exactly like real death. This illusory body is something which is very subtle which has been explained with various different examples, sometimes like a reflection of moon in the lake, and so on. Many, twelve different examples are given to help us to understand this illusory body, but it is still very hard to understand

because we are so acquainted with the physical body. So we always think in terms of the physical body, but in fact it is completely different. This illusory body has been explained with twelve different examples and so on, but that will take a very long time to explain those details. However, it is body of energy which can travel very speedily to any Buddhafields and like these and make offerings to the Buddhas and so on, so all engaged in various activities by accumulation of merit. Then it can return to the old body and then again come to life as usual. However, this illusory body is called impure one because we are still not completely free from the defilements, the mental defilements. Although they are subdued but they are not completely eradicated. This is something which is produced by a kind of energy which is still together with the mind which is still with the defilements, so therefore

it is also sort of impure production, that's why it is called impure body. This illusory body is completely, it exists of the nature of energy, completely free of all the matter and no, it is non-physical form. It is very pure in that sense. However, since it is in union with the mind, the subtle mind which is still not free from the defilements, so it is called impure body. So this impure body cannot actually become the Buddha's body. This impure body is something which has to be ceased, so therefore one applies two samadhis, one is called je shig subsequent, literally subsequent dissolution, dissolving, and then the other one is called Renzin, that means grasping, or ceasing as a whole. So there are two samadhis, we apply those two samadhis. The first means first one let dissolve all the mandalas and one’s body, outer body, inner body, all these kind of things from outside, going more deeper and deeper

inside into the HUM and the HUM also completely disappears stage by stage into emptiness. That is called the subsequent dissolving. The second one is, the whole complete ceasing is one that dissolves all the body completely instead of successful dissolution dissolving at simultaneous dissolving. So one must apply these two different methods still in the impure body, illusory body, one must meditate. First it is, dissolution takes place in the mind, after that still meditating on shunyata and making or going through the process of dissolving and meditating on shunyata by the power of the absorption in shunyata, then finally one completely eradicates all the delusions, all the kleisha avarana will be completely eradicated. When that happens then together this impure illusory body will also cease to exist. By the continuation of the meditation, the absorption into shunyata and then kind of visualizing the process

of meditation where one becomes HUM and HUM also dissolving only nada becomes emptiness. Then again go through the process of dissolution. First in mind, then through acquainting more and developing the acquaintance after it happens in reality. That completely ceases the illusory body, is completely ceased and once more the clear light state is realized. This clear light state which is realized with the cessation of this impure illusory body is called the actual clear light or the clear light of the meaning of the fourth stage of completion, in the path of completion. So this absorption of shunyata, it is in one session. The first part of the session is called "uninterrupted part" and the second part of the meditation is called "fully liberated part" and with the power of the fully liberated part then one eradicates all the kleisha avarana and one becomes an arhat. After abiding in this clear light state, in

actual clear light, after remaining in that state for a while then once again one we must awake from there, then again the energy, there is now the pure energy which is free from obstacle, free from defilement, that pure energy then produces once again a body an interested body.

Je Rinpoche says there are a few discussions about this point which are not necessary to be translated. Now the mind which is now free from all the delusions and has attained that cessation of all the kleisha avaranas and so attaining the state of an arhat. Now this is again in union with a subtle energy which is now called "pure energy" because it is free from defilements. This energy again produces an illusory body which is pure illusory body and

also in White Vajradhara with a consort. So this illusory body now is together with the state of mind which is free from delusion-obstructions (klesha avarana) which is in the state of clear light and is now together with the illusory body at the same time. That is called the first union or the first yugananda or the yugananda of the training. Why it is called yugananda of the union of the training is still the jenera yugananda or the subtle imprint of the delusions are still not abandon. So therefore, it is not fully perfect, but very near the Buddhahood. So here then the practitioner engages in what is called chirpa, this charia of the tantric, this charia engages in various activities, all the practices, all the activities, extraordinary, abnormal activities. So this extraordinary or abnormal activities of the herias, that helps very much the person in his meditation. As we see in the life of the

many great masters of the past, Indiana and Tibetans, for example the great Indian siddhas if we read, most of them have been monks who observed all the shelas very precisely, every little shela very precisely, and who has been already very great scholars and studied all the dharma very extensively and gained a very good learning, and after they have put all these into practice and attained all the realizations on the common path. And on the basis of that then they enter into the path of the tantra and first practice the stage of generation, practice very appropriately, accomplish it and then stage of completion. And when some of them have attained very advanced state of mind, then they leave all their usual way of life, and they change their life completely and then they roam around the country doing all kinds of crazy things. Because at that moment they have reached the actual state where this kind

of behavior is a very beneficial factor, every important factor to increase their realization and meditation. So they have reached that level. They are not doing because they went crazy or something, but it is a necessary point. For example there was a great Indian master who was called Chalvarey, called his Chalvarey, and he was also very great pundit at first, very great master and after he began his practice of tantra and stage of generation and completion and so he had a Tibetan disciple, a Tibetan who was called a great master Turnbo, Turnbo Azure and he came several times to see this master, this siddha, and he saw him the first time, second time, then the third time 69

when his master had reached a very advanced state of the stage of completion and reached that point where one has to engage in this abnormal activities or behaviors. So third time when Turnbo Azure went to see his master, then his master is living in a cave with wife and children and then also hunting, lots of animals, deers and so on, especially on the day of arrival of his disciple he had hunted lots of animals and he has skinned them and so very bloody atmosphere, his master was waiting for the disciple. But his master being very practice of devotion, very strong and faithful, very firm didn't change anything, didn't occur even a doubt about this, and when he went to his guru and guru then gave him few very important teachings and instructions and he returned to Tibet and practiced them and he himself also attained very advanced state, he became very advanced yogi of the tantra. Soon after, Chalvarey

the Indian master has attained also yugananda state, Buddhahood. Before one attains full enlightenment, that person who is developing the yugananda, or the union, attains the eight qualities of Ishvara, that is like powerful, like extraordinary powers. When that person attains these eight Ishvara powers, that means literally like eight powers lordship, something like lordship, Ishvara lordship. Then when he attains these great powers it also causes great disturbance in all the abode of maras, shakes the land of the maras and so on and causes a great disturbance there and they already begin to worry and so on. However, they are eight such great qualities and at that point then one has to make a great offering to ones guru. So one should make a great offering to the guru and receive the final instruction. This final instruction is received at the end of the day and as night begins one receives the final

instructions and then begins the meditation and after midnight then one attains full enlightenment, the full yugananda. Now the body still remains in the same form, the form is the same. It is a Vajradhara form which is pure in its essence. It is the appearance of the Wisdom and now this, not only the body but the mind also is not free from all the obstacles, even the last one the jenera avarana. So therefore, one becomes Buddha. By the power of vajra-like meditation, then one completely destroys the last obstacle, the jenera avarana and when this is eradicated, when this last obstacle is purified, then one’s body actually becomes the real ultimate, fully enlightened body of the Buddha, Vajradhara, and the mind becomes, as soon as these obstacles have been eradicated, immediately the mind becomes omniscient, that means simultaneously perceiving all phenomena without exception in their ultimate nature. Then

the mind attains this quality then attains all the other qualities of the Buddha such as the seven aspects of the unions. Then one attains all these qualities of the ultimate bliss, the great union and everlasting and full of compassion, sort of ever-steady, permanent, ever-steady, eternity, all these kind of qualities attained and from then on there is no end to all the omniscient mind of the Buddha. So they are uninterrupted or unbroken stream, they have attained the quality of unbroken stream. That means this body is everlasting, that means it never really comes to an end and it prevails all phenomena and all, its body becomes all- pervading, that means infinite. So this kind of extraordinary body of the Buddha will be seven qualities, something which can be seen, which can be perceived only by aurea Bodhisattvas. Let alone the ultimate body of the Buddha, even the impure illusory body is beyond the

ordinary perception. The illusory body is something which can be perceived between each other and those who are higher or more advanced, but those with lower development cannot see it, cannot have contact with it, the illusory body. To attain that state of the yugananda is not, although there are generally what is called [...]

[...] ...not indispensable, that to attain the yugananda one must engage in that kind of behavior. For example the great master Je Tsongkhapa has attained the ultimate solitude mind, and he didn't take a physical consort. When he had reached the third stage the solitude mind, and there in place of taking a consort, physical consort, then he entered into parinirvana. He passed away. So he used instead of the union with a physical consort, he has integrated

that attainment, that inner attainment of this realization with the process of actual physical death. So he showed the deed of attaining enlightenment. At the time of his death when all the energies also enter into the channel and so on, he integrated that process with his practices of development of the path of completion and integrating the two then in place of bardo he generated himself in the illusory body.

There is a different explanation where when he died, at that time a second manifestation then appeared and that engaging all these victorious, these behavior and then attained the yugananda. That is another explanation. Another explanation is that although in ordinary view he didn't have a physical consort. However, he entered in union with the secret consort, with Goddess Sariswati, then attained enlightenment. However, these are only performance of the guru for the benefit of sentient beings. In reality Je Tsongkhapa has already attained enlightenment. He himself came into the world as a manifestation

of a Buddha, not an ordinary being seeking liberation. Because Je Tsongkhapa has followed such a life, a life of purity, of the pure shela giving great, a pure shela as a safeguard against all the misunderstandings and all the miss practices of ordinary sentient beings. He has led a very pure life. Also he has also followed the great masters, has also took the same example and kept their practice of ultimate practice of tantra in themself and not made it very public and doing all sort of odd things.

For example, the two great disciples as we see two sided Je Rinpoche, Je Song Rinpoche and Kato Rinpoche, they also were great advanced practitioners of the tantra, see those and they have attained fully enlightenment. Actually these two great disciples of Je Rinpoche are Avalokiteshvara, manifestation of Avalokiteshvara. Je Song Rinpoche on the right side of him is Avalokiteshvara and Kato Rinpoche on the left side of Je Tsongkhapa is Vajrapani in their true nature.

There was a great yogi, disciple of Je Tsongkhapa, tantric disciple who was Konjatanyato Tomen Jatanyato and he was also a great practitioner of tantra, but outwardly he was a simple, very pure simple monk, but inwardly he was a great practitioner of tantra and he meditated for a very long time for many years in a cave in a place where no one could reach, for a very long time he meditated there and accomplished his practices and came back and helped so many so sentient beings and established center of dharma and so on.

Also a younger brother of Kato Rinpoche who was called Paso Shayeltson, he was a great practitioner of tantra and attained illusory body in his life. And his disciple of Chergydorgy took siddha trigidacta. He also was a practitioner of tantra and especially of Guhyasamaja and he also attained illusory body in that life. By attaining the illusory body his body remained permanent or ever-lasting, he attained ever-lasting, so he never passed into Parinirvana,

and he still lives and sometimes in conference with fortunate beings. In West of Tibet in the valley of Param there is a great mountain and he is still meditating in this mountain all the time. Not only him, but he had many hundreds of great disciples who were all great yogis who had attained advanced realizations in the tantra. There have been a lot of people who have come into contact with this living master. So he is like, he blessed his body in such a way like the sixteen arhats. The sixteen arhats they also had never entered into Parinirvana and living for the benefit of sentient beings still now.

So there are many stories like that, however it staking time and maybe just like tales, ten tales, stories, just reading like a story. So there is not much use to speak a lot. So Je Tsongkhapa, among his great number of disciples, of course there have been more who have attained enlightenment without knowing why other people, but there are already 120 who have attained enlightenment which is noticeable which is approved by everybody.

There was a Nyingma master who lived in the West of Tibet, name was Lama Chimi Laje. On time he was a little bit sick. He has composed biography of Je Tsongkhapa, a very beautiful one. So his disciples, the disciples of this Lama, then reading the life of Je Tsongkhapa who was, their master had composed and said that Je Tsongkhapa was definitely a very great master and has attained enlightenment, he is really an enlightened being. However, it doesn't seem that he had a lot of disciples who has attained highest advanced state of tantra, all very enlightened and so on, although he didn't have a great many

siddhas or yogis around and so on. So their master into eradicate or eliminate this wrong view of his disciples, then he composed again another text, counting all those enlightened disciples of Tsongkhapa so there are 120 in this biography of the disciples of Je Tsongkhapa, it is called The Golden Rosary. Like that Je Tsongkhapa and his disciples they were, a lot of them who had attained through the power of the tantra the state of yugananda.

Likewise in other traditions like for example, in Kadampa with, following the great master Atisha, there were also so many great masters that came after him and who many of them have already attained enlightenment in their very life. Also in the Nyngma tradition, the great master Padmasambava came from India to Tibet for the benefit of sentient beings, although he didn't live very long in Tibet. He didn't compose a lot of texts or give lots of extensive

teachings and so on, but he was a great siddha himself and he lived during that short stay in Tibet. He has helped so many sentient beings and so many great masters. Like the 25, the direct disciple of Padmasambava, who have all attained enlightenment in their life. And like that in all the traditions there have been so many siddhas and yogis who have attained enlightenment in their very life. For example in the Sakya tradition before that in their line

for practitioner of old tantra or Nyngma tantra. Also there were a lot of great yogis before then. And Quintoyelbo had a son who is called Kunganengbo. Then after this Kunganengbo who has founded in this present Sakya lineage has decided that tradition. After him until now there have been so many great masters, great many yogis in this tradition. In Tibet many of these great masters, not only among the disciples of Je Rinpoche, but all the other

traditions too, most of the great masters they outwardly lived as a very pure person observing all the pure shelas. Inwardly then a great practitioner of tantra and who accomplished the stage of generation and completion. Although their attainments are very high they are never boasting about it and never show-making, never showing off that inner realization, or claiming that I see a god and demons and spirits and this and that and this way cheating people

and they never have those often have done anything like that. So there was a great master Janasantiluf, he lived for very long time over 100 and he grew very old and outwardly he looked like very very old monk who was even little bit like he was reading praise and shaking and outwardly very pure very old monk. But inwardly attained the yugananda state of the tantra and enlightened in that very life. And now about the great deeds of the masters. For example, among the Indian pundits. Nagarjuna, he lived for 600 years of our time. So compared to that long life of Nagarjuna, Tsongkhappa who came in our time who

lived only 54 years old. Although he lived much shorter, but the services by another he could offer and help and he could give for the sentient beings equals that of the great masters. He offered a very great service to the dharma and sentient beings. Even now days there are many great living masters who have attained so many great qualities which of course cannot be seen from the outside but they have attained inwardly very high realizations, but the most of them the authentic great masters they all outwardly do not claim any high realizations or high powers and like this nor they show any extraordinary

miracles and powers and so on. They just lead a very pure life. So now in this age of degeneration in person which like himself who doesn't know anything, without any qualification and qualities also have to take the position of a guru so however, although he doesn't know a lot, however one thing he never does is to tell lies. It is sometimes unfortunate to see that because of the age of degeneration there are many, for a lot of people, going around and claiming oneself very highly realized being and showing odd behaviors and so on and pretending to be very highly realized master. Je Rinpoche says of you

that by your own past very wholesome karma you have come to the dharma and you have a great interest, different from most of the people, have a great enthusiasm and interest and desire to learn and practice dharma. That is very very good. Also by your wholesome karma you encounter with the good teachers and good guidance and so on. That is very, you should know you are very fortunate. That is a very great gift. So therefore, one should practice as much as one can and also at the same time one must be very careful about finding gurus and this kind of thing. Because of the kind of danger that Je Rinpoche has

mentioned before now, the more he sees people and meets people the more he hears about this kind of dangers, this kind of pitfalls, one can fall very easily. So everyone must be intelligent to disconnect. In all the teachings of the dharma there is a great emphasis about the need of developing virtuous state of mind and observe the law of karma and fruit and developing Bodhichitta. This is a general ways of the dharma. And one should not, although they are not the same qualities, in other doctrines or in other religions or in other traditions, but it is still wrong for us to criticize just like that to

despise about it and sort of completely abuse. That is not proper. Although there are many more practices in some religions, like killing animals, killing lots of animals, sacrificing, offering to their gods and so on, and these are surely not correcting to do. However, they are doing with some motivation to attain some kind of happiness and some kind of liberation with their own point of view and they are doing it. Of course through 71

following such a way, such a practice it is quite impossible to attain a real permanent liberation or to attain enlightenment through such a method. For example in Christianity, in the Christian religion they all speak a lot about God, for example God. Of course this is something beyond our comprehension.

It is beyond our ordinary comprehension. Whether such a God exists or not, this is something beyond our ordinary comprehension, so lead that aside. However, there are lots of people following the Christian religion who sincerely work for the welfare of sentient beings, the welfare to help people, suffering people and so on. Rinpoche doesn't know whether they have some real profound practice of meditation or not, he does not know. So whatever their philosophical view, or whatever their profound view is, anyway what some noticeable good qualities in some of the practition of the Christian religion is

their sincerity in helping other sentient beings. Also to tolerance, patience and also emphasis on the teaching, teaching emphasizing on love and compassion and patience. For example if someone hits on your right cheek, show the left cheek and so on. This kind of teaching, this aspect of teaching he finds very good. So the practitioner of the dharma should develop the right wholesome character, wholesome behaviors of one’s body, speech and mind and if that is developing, then one definitely is a true practitioner of dharma and practice of dharma is going on the right way. Although how much we practice,

how long we practice, if our behaviors of body, speech and mind are running downward then there is something wrong. There is a person from Switzerland with red hair, tall guy, he was seeking some kind of spiritual help and he encountered somebody, somewhere in India he has encountered with a guru, master. The guru and a circle of some kind of practitioner and he received some kind of mantras and some kind of practices and he practiced them very sincerely with the rest of his group. So finally he realized their main object is to use these kind of mantras to cause trouble to others, bring sickness and bad luck and

so on to others. When they do that, when that works then of course they get a chance to help them and this way they make a good business. Then after he completed the solution about this whole group and what they are doing and then he left them finally. He came to India. Je Rinpoche met him in Dharmsala after he returned from his first visit to the West and he was very sick and already became a little bit crazy. So he couldn't, Je Rinpoche couldn't help very much. At that moment in Dharmsala it is difficult for someone who already so much confused like that and has been so badly misled by a wrong master

and like that. However, Je Rinpoche found him already in Moongod, arrival Je Rinpoche's already there. Then in Moongod Je Rinpoche had to keep him, he kept him there and fed him, he had had nothing to eat also. So like that he kept him there for some time. Of course he was not really suitable or fit student to teaching because he has no enthusiasm for learning dharma and he already with his previous gurus and so on so much, his mind so closed, plus he is also not very well mentally. So he couldn't help very much in that respect, so Je Rinpoche did some pujas and some prayers and get him some protections to wear on

his body and so on. Gradually it helped him and he became much more calm. As soon as he got better he never stayed. He again left and go somewhere, he went somewhere and then he returns. Then as soon as he gets some trouble then he returns to Rinpoche to help him, then he gets better and goes away. This happens already three or four times. Now he is away, at this moment he is away somewhere. Of course if someone in such condition is really in a great need to practice refuge and these kind of things, but isn't interested in them, so he is wasting his life a lot. Anyway Je Rinpoche will go on to help him

whenever he can. Maybe he expects to see him again when he returns. His mind is full of confusions and illusions. When he is in a good state of mind, when he is in a calm state of mind all he does is play a flute. He plays it for everybody, sometimes for the dogs and so on. When he is in a disturbed state of mind then he complains a lot about seeing god and demons, this and that, all kinds of things around him. So there is not very much hope in him because unless he changes his mind sometime and really begins to do something seriously.

However, the reason why Je Rinpoche has explained all this is the great importance of being very careful in searching for one’s spiritual guides. In searching ones spiritual guides is a very important and very dangerous issue, therefore one should be very careful about this. Therefore in the future it

is so you should not just run in anywhere wherever there is some teaching or something going on, then running there like a dog usually runs wherever there is some food or smell or something. Not that way, but before one goes to look for a real spiritual guide and teaching and so on, first analyze. Also try to get as much information first about the teaching and everything. When one is satisfied then one decides. Also when you take the teaching of dharma for your

practice, you take something which is fit to your state of mind, to your level of capacity. You should not take anything which is very fantastic and which is really very powerful and very high. Although something is really very high, very powerful but it may not really fit to ones capacity of the mind. So then there is not much use, so one should take what one can take. So it is important to meditate on impermanence and sufferings and impermanence as a basis

and also to develop a real concern for the future instead of just sticking to this life, then generate, taking refuge and develop Bodhichitta for the benefit of sentient beings. Then it is a very good path. One should also begin to practice tantra. But on the basis of the development of Bodhichitta, without this foundation the practice of tantra has no meaning. So practice Bodhichitta as principal object to develop then practice the tantric meditation

as much as one can or recite the mantra, recite the prayers, practice the sadhana. From time to time do some short retreat and like that then the practice will go very well, and all what one does will be fruitful. Then a very important thing is to keep the precept of the tantra and vows and samayas as good as one can, because if one keeps these vows of the tantra and Bodhisattva vows then even without developing very much in this lifetime one has still the

possibility to attain enlightenment in sixteen lifetimes. Then of course at the time of death if one can integrate the process with the three transformations of the practice of tantra that is best. If not, if one can die in the state of mind, with the mindfulness of the guru, mindfulness of the deity and the guru and Bodhichitta that is already a very good way to leave this life and go to the next. The best way is to live and to die out of a state

of Bodhichitta. And in this way then out future will be even more fortunate, even more favorable and more fortunate then the present one. Because one has accumulated very great imprints of dharma in this lifetime so these definitely will give a very great root. In India there was a great master Pasobandu. He was a very great master and he lived in a cave. He was a very great pundit and he knows so many texts and sutras by heart and all night he is chanting,

chanting all these texts. He was such a great memorizer that he knows by heart that his 99 hundred thousand stanzas by heart. So when he was very old then he still continued to recite these texts that he memorized, so it is very difficult and is very weak and difficult to recite so much non-stop reciting, reciting so he filled a big pot with a kind of oil and he sat in it up to the neck in the oil and then he recites and in 15 days he completes his 72

all the sutras that he has memorized. All this oil which he sits in absorbs in his body and helps his body to maintain his strength. Just above his cave is a nest for a pigeon. That pigeon always hears all time his recitation of sutras and so on. After some time that pigeon died and has taken rebirth as a human being. From very young age that child could recite a lot of sutras and like that, many verses from the text. Everyone was very surprised and asked what incarnation you are and so on. He said my master is Pasobandu [...]

[...] ...and so already still Arjuna the monk was still very young by his past karmic imprint he has memorize, he could memorized so much text that he could recite by heart 46 hundred thousand stanzas. Finally he became a great master who was called Norjutempas, in Sanskrit Saudramati and became a very great siddha. Therefore we have also received a lot of teachings of dharma, of various levels we have received many teachings. So all these teachings have also left a very great imprint in us. If we make effort and if we generate the right motivation and offer the right prayer, this will be fulfilled. Je Rinpoche

will also pray for our accomplishments. Many of you when come to see Rinpoche he will always ask to come back again, you live long and so on. But of course no one has any freedom of control or power over the death, so there is no real freedom, they cannot make any choice about this. One of course has a wish to live long and also pray, so prayers and so on, but Je Rinpoche says that he is already now 77 years old. Anyway of course he prefers to live, still some time it is good for him to. Of course if he lives still for sometime there is no doubt that he would like to return here. He also enjoys coming back here

in place of Geshela. He is taking care of so much like own parents, taking care. So he is having a good time. Also wherever he visits in other centers of dharma he is very well treated. In India also the Tibetans they look after him very well. So therefore for him also to live some time is a very good opportunity. Whether he lives or dies, Je Rinpoche says if you practice, try to practice as much as you can what you have learned from him or have received from him or received the teaching, if you try to put it into practice that would make him most pleased, give him the greatest happiness. Until now Je Rinpoche has no disease of any kind in his body. From his birth until now he has never spent even one day in a hospital in India, Tibet or in the West. Of course he can't, this is not a all a reason that he will be healthy all the time and not die, because even very healthy strong people die all of a sudden. So therefore if he still lives for some time he may again come around. Wherever he is, anyway he will never forget all his disciples or his friends, dharma friends. So therefore, he includes everybody in his prayers, in his prayer and protection and the people that he met here in the West and also the people

in India and also in Nepal and also in the corners of India and so on. Wherever he has visited sometimes he would even take notes of the names of the people. He can't do that for everybody, however whenever he prays and makes pujas and so on he thinks of everybody. He is obliged to do that because when he meets people, the people ask him to pray for them and he always says yes and yes. If he doesn't do that it would be cheating people. That would be very wrong on his part, so he has to do that. Sometimes he also does pujas, sometimes when it is necessary he does special pujas or like that for people.

Because he receives a letter and people ask him. For example the German lady who was here some days ago, she had a daughter and this daughter had lots of problems and difficulties, nearly coming to suicide one time and so on. Much much problems like that. So that German lady came to see Rinpoche last time when he was in England. That daughter is again, she wasn't a Buddhist or a practitioner of dharma, but she was also involved in some kind of spiritual thing and going to some old lady giving some kind of practices. The mother, the lady who came here, she lives in Munich in Germany and the daughter lives

in Japan. Then that girl was very very sick, and so no one could help, that old lady couldn't help and finally when the doctors said that she would die in a few days. So then the mother called her and gave the address of Rinpoche in India and told her to write to Rinpoche. Of course Rinpoche didn't know at that time what was going on. He has received a letter from this girl explaining her conditions and asking for some prayers. Je Rinpoche has written, it is very difficult to do something immediately when somebody is so far away and so on. So Je Rinpoche immediately sent a letter saying that you should take refuge. Then Rinpoche did a little puja, even in India did some puja and making some offerings and some puja. Gradually she began to recover and she got better and better and finally she recovered from the trouble that she had. But she didn't know how to do really the refuge but she didn't have any

instructions about that. Quite recently now, the mother and daughter both of them have come to India to see Rinpoche, traveling to Rinpoche's college to ask Rinpoche to be there at the time of their arrival. So they came and Rinpoche gave a few teachings. Rinpoche had to go somewhere to another monastery and they followed him there and they stayed around there for some days. Both of them were well and happy and then they went back. Last time she saw

Rinpoche she said that everybody is fine. When then came, when that daughter came to India Rinpoche taught the power of meditation, Tara mantras and refuge, how to do refuge and she is ready now. So when someone does sincerely the prayers and take refuge and so on definitely has an effect, do pujas and so on, it definitely has an effect.

There is man whose name is Tibetan, Sanje Tenzin, and he had some trouble, he cannot sit properly and he had also trouble with the lung. This lung problem this agitation in his mind. When Rinpoche was in Switzerland this fellow, this Tibetan, came to see him. At that time he was not in really good condition, but was not so bad. Rinpoche gave him protections mandalas to wear on his body. Then he said he, that person told him that he would come to India and

become monk and so on and he didn't show up. Anyway he got better, now he is recovered from this lung problem, this mental trouble. One day he lost his protection mandala. He had a terrible father who was a drunkard, always drinking and always fighting with the people. Then the son again was again agitated.

Therefore what Je Rinpoche wants to say is that he prays, he includes everybody in prayers and there is no problem for him to pray for everybody and also give these protections and blessings if necessary. However, he cannot answer every letters. Even he couldn't write one single letter to Geshela. Unless there are very important things, usually letters Rinpoche says that they are not much use, they are just to say I am well, I hope you are well and just a piece of paper. So he doesn't see there is much need to do that. I am well, I hope you are well and I hope to see you again, with best wishes and so, and then put that in an envelope and spend few money on that, put stamps, and all these things. Je Rinpoche thinks it is not

very important, it is not very necessary to do very often. If someone has a real difficulty, or some real need they will surely write then we will know it and if there is something we can do then we do it. Also sometimes without receiving a letter, one hears about this already before. Therefore these are some personal things he just felt to say, if ever some of you writes to Rinpoche and doesn't receive an answer and doesn't hear anything, then don't think that he has forgotten you completely or something like that. As he told you before I always remember everybody and pray for everybody. He will pray. A prayer is a prayer and he is not sure whether it will always be effective or not. However, what is really definitely effective is if you practice from your own side as much as you can, that definitely has an effect on you and if that combines with his prayer the results will be very extraordinary, very good. If from your side, make no effort let alone development of Bodhichitta, even take no refuge anything at all like this, then from his side even going on praying, praying, praying that isn't, there is not going to be very much result of this prayer. Then it would be like Rinpoche praying for completely dried wood, a flower to grow on a completely dried wood.

So now Je Rinpoche will not go to speak very much, it is just to waste time and anyway keep whatever is in your mind and all the time try to practice, try to be sincere in your practice and make effort as much as you can. Most important thing is to develop a wholesome state of mind, develop Bodhichitta. On the basis of that, if you can, go practice some sadhana like this, try to do some tantric meditations, do retreat and so on, that is very beneficial, very

helpful. If this is all too complicated and you don't have the time and everything, you cannot practice all that, then just concentrate on Avilokitishvara. Avilokitishvara is seen as the embodiment of all the Buddhas and all the gurus and everything. And recite OM MANI PADME HUM all the wholesome state of mind for the benefit of all sentient beings, recite OM MANI PADME HUM as many as you can up to 100 million times. If one recites 100 million times OM MANI PADME HUM, Avilokitishvara has guaranteed that person will take rebirth into Sukarati.

[reading question] so this has already been answered. It says "wishing Rinpoche, Dear Dorje Chang, thank you very much for all your kindness. Please live long for the benefit of all sentient beings, with deep respect and devotion", Chambaradis. So Je Rinpoche has already answered that. Je Rinpoche will try to try, of course, to fulfill such a wish and he will pray and also you also need to pray since we have developed a guru-disciple link or like bond,

relation. So on that very pure relation then undamage to the pure like or relation then if one expresses a good sincere wish for the benefit of each other it definitely will be fulfilled. So the puja this evening will start at 7:00pm. It cannot start earlier because some people cannot be here earlier than that.