Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this six-hour retreat session, Geshe Pema Tsering completes a textual commentary on taking birth: the six conditions — three favorable, three absent — that must align for an intermediate being to enter the womb, drawn from the Sūtra of Teaching to Nanda. He traces week-by-week fetal development, the formation of seventy-two thousand channels radiating outward from the heart, and ten winds arising month by month. The doctrinal centerpiece connects this embryology to highest yoga tantra: death, intermediate state, and birth are the bases purified into the three Buddha bodies, a framework that also explains the three-phase structure of every deity sadhana — dissolving into emptiness, arising as the deity, sending forth emanations. A student-led discussion follows on the term “isolation of body, speech, and mind,” the distinction between consciousness and mind across seven consciousnesses, and whether classical rebirth conditions accommodate IVF. The session closes with a Medicine Buddha sadhana and a guided meditation on precious human rebirth.
File metadata (for organising)
File: 2010 07 04 July Retreat.mp3
UUID: 39f0e02c-eb1e-4844-8a3c-f8362e6644ec
Teacher: Geshe Pema Tsering
Collection: Retreat Jul (Geshe Pema Tsering)
Date: 2010-07-04
Recorded at: Buddha House Adelaide
Duration: 367.3 minutes
Words: ~12,352
Okay. So I guess he’s then instructing, again, us to give rise to our good motivation and with the intention then of establishing all sentient beings in the state of enlightenment. Then I myself must attain enlightenment. In order to do that, I’m going to study the dharma. Then we start with the preliminary.
So we yesterday, we finished in with the the stages of the intermediate stage between death and rebirth. And so today, we start with the third section of the text, which is on taking birth. I think, I was just reading the beginning of that section. So the Sūtra of Teaching to Nanda on Entry on the Womb to the Womb says that in order for an intermediate being to take rebirth in a mother’s womb, three favorable conditions must aggregate, and three and three unfavorable ones must be absent. So the child went for the first the first three.
So the mother must be free from disease and at a time of menstruation. This smell-eater, intermediate being, must be nearby and have the wish to enter the womb. The male and female must desire each other and meet So the three favorable conditions are those in the three. The three unfavorable ones that must be absent are: the mother’s womb must be free from the fault of its center being like the shape of a barley seed, an ant’s waist, or a camel’s mouth, and must not be obstructed by wind, bile, or flame. Both mother and father must not have faulty faulty seed in the sense of either the semen or blood, and blood here stands for ovum, not descending, or of the one descending before the other or though they descend together of either being rotten.
And thirdly, this smell-eater, the being of the intermediate state, must be free from the fault of not having accumulated an action for being born as the child of the male and female who must also be without the fault of not having accumulated an action for becoming its father and mother. So this is similar in meaning to the statement in the discipline scripture that six states must be manifest. So then the smell-eater who has these six conditions sees in an illusionary manner the father and mother lying together. Due to wanting to copulate, if it is to be reborn as a male, then it desires the mother and wishes to separate from the father. Whereas, if it is to be reborn as a female, it desires the father and wishes to separate from the mother.
Then when it begins to embrace the one that it that is desired, through the force of previous actions, it does not perceive any part of the body except the person’s sexual organ, whereby anger is generated. So this desire and hatred act as the cause of of death and the intermediate being enters the womb. So then again, intermediate being then dies when all these conditions are present and it has either it has both attachment and hatred towards both of the parents. Again, if it is to be born as a boy, it has this attachment for the mother and this hatred for the father. And if it is is to be born as a as a girl, as a as a woman, then it has this attachment for the father and this hatred for the mother.
And, again, in this process, when the couple is about to engage in relations, in sexual relations, then the intermediate being only sees the sexual organ of the opposite sex that desires, and then that hatred. So that there was that lust and then the hatred comes into place. And then the intermediate being dies and finally enters the womb of the mother. And then we have a little bit of debate. So the Many Levels, which is a chapter of Asaṇga’s Actuality of the Levels, says that where as the father and mother are not actually lying together at that time, the intermediate being mistakenly perceives the semen and blood as such.
In Vasubandhu’s commentary on the Treasury of Knowledge, however, explain that it actually sees the father and mother lying together. And then, Losang goes on through the text, when male and female become absorbed together in sexual intercourse, through the force of the churning about of their sexual organs, the downwards moving wind shifts upward, and the ordinary inner heat of the triple intersection at the navel is ignited. The heat melts the white and and red drops, which descend within the empty inside of the seventy two thousand channels. Through this, body and mind are blissfully satisfied, and at the end, during a period of strong desire, a thick regenerative fluid arises. After that, these drops of semen and blood, again blood here making reference to the ovum, which definitely do emerge from both male and female, are mixed in the mother’s womb.
The consciousness of the being enters into the middle of this, which is like the cream formed on boiled milk. So with regards to how this occurs, the intermediate being initially enters by any of the three doors, the mouth of the male, top of the head of the male, or the female’s womb. It then associates with the regenerative fluid that has descended from within the seventy two thousand channels of the male and female mixed in the womb. The winds that cause the movement of conceptuality during the intermediate state dissolve, whereupon the minds of appearance, the white appearance, red increase, and black near attainment, they dawn in stages. These and the clear light of the intermediate being’s death appear quickly, merely being generated for a period shorter shorter than those explained earlier at the point of leaving the gross body.
The signs from mirage clear light occur, and a continuation of a similar type of the clear light makes in the center of the mixed semen semen and blood the connection to the new life. The taking of rebirth and the establishment of the near attainment of the reverse process are simultaneous. So again, the being of an intermediate state whose body is made of that energy and consciousness, again, does not have those elements. So it dissolves very quickly in the in the process of dying, dissolution of the stages of death. It dissolves very quickly.
So from the conceptions to the white appearance, red increase, blackening all the to the clear light very quickly. And then when it finally moves from the clear light and then attains to the reverse process of from the clear light to the black near-attainment, the attainment again, that is simultaneous that those that happens simultaneously with its rebirth. So the first moment of the mind of near attainment in the womb is the basis of designating the verbal convention birth state and is the mind of initial connection to the new life in the birthplace. From that, the second and the following moments are near of near attainment are produced. From that increase, the red increase, and from that white appearance, from appearance the eighty indicative conceptions, as well as the winds that are their mounts.
So from the wind that is the mount of the mind of appearance, of white appearance, a wind is generated that has a special capacity for acting as a basis of consciousness. From it, a fire so this is it gets complicated. So from from from the wind, from the energy, there is the mount of the mind of appearance, then another energy, which name is wind, making reference to the four constituents, right, of wind and and fire and water and earth. So then another a a wind, a a air, so to speak, is generated that has a special capacity for acting as a basis of consciousness. From it, a fire constituent that has a special capacity for acting as a basis of consciousness is generated.
From that, a water constituent that has such a capacity, and from that, an earth constituent that has such a capacity. So and then with regard with regard to the door through which an intermediate being enters the womb, Nagabodhi’s Ordered Stages of the Means of Achieving explains that it enters through the door of Vairochana, which is the top of the head, whereas the Tantra of the Vajra Shekhara explain it enters through the male’s mouth. Therefore, initially, intermediate being enters through the male’s mouth or top of the head and emerges from his secret place, his phallus, entering the mother’s lotus. The consciousness of the dying intermediate being makes connection to the new life in the midst of the semen and blood. Also, since Vasubandhu’s commentary on the Treasury of Knowledge explains that it enters through the door of the mother’s womb, it should be understood that there are three doors of entry to the womb, the male’s mouth, the top of the male’s head, and the door of the female’s womb.
Presentation has been given in accordance with the mode of entry of a human intermediate being who is to be reborn from a womb. However, since in general an intermediate being is unobstructable, it does not need a hole for a door of entry. For Vasubandhu’s commentary on the treasury of knowledge says that it is well known that organisms are found inside a mass of iron that has been split apart. Also, sentient beings exist in very hard rocks and stones that have no openings. So then we have the development of the body in the womb.
So the sūtra of teaching to Nanda on entry to the womb explains that the womb is below the mother’s stomach and above the end of her large intestine. So then initially, the oval shaped fetus is covered on the outside by something like the cream on top of boiled milk, but inside it is very runny. From this point, gross physical aggregates are established. Thus, the subtle and gross bodies that last until death are achieved from the constituents of the four elements. The earth constituent causes holding, the water constituent causes cohesion, the fire constituent causes maturation and non putrefaction, and the wind constituent causes development.
So when the oval shaped fetus has passed seven days, a new wind is produced and due to the maturation that occurs by means of it, the fetus becomes viscous, both outside and inside, like yogurt, but has not become flesh. When another seven days pass, a new wind is produced, and through maturation due to it, the fetus becomes fleshy but cannot withstand pressure. And after another seven days, it hardens due to maturation by a new wind, and the flesh is now hard and can bear pressure. When this, in turn, has passed seven days due to maturation by a new wind, the fetus develops legs and arms in the sense that five protuberances, signs of the two thighs and shoulders and head stand out clearly. So in Nagabodhi’s Ordered Stages of the Means of Achieving Guhyasamāja.
These are called the five states in the womb. So Vasubandhu’s commentary on the treasury of knowledge, in the sūtra teaching to Nanda, the entry to the womb, they switched the order of the names. For the first two of the stages, leaving the latter three as before, whereas Asaṇga’s actuality of the levels reverses the first two as as was done in this explanation. However, it is said that except for there being different orders in the designation of names, there is no contradiction in the meaning, in the actual order of events. During the fourth week, then the white and red drops divide into refined and unrefined portions.
From the white arise the three internal treasures obtained from the father, that is the regenerative fluid, the marrow, and the bone. And from the red drops arise the three external treasures obtained from the mother, the flesh, the skin, and the blood. So the place in the semen and blood where the consciousness initially enters, later becomes the heart. In it, there is a mass the size of a large white mustard seed, or a small pea, which is a composite of four factors. The very subtle wind and mind, and the essences of the semen and blood.
With that in its middle, the central channel and the right and left ones that each encircle in sorry. With that in its middle, the central channel and the right and left ones that each encircle with three times are formed. Then through the force of the upward moving wind being generated upward and the downward voiding wind going downward, the central as well as right and left channels develop upward and downward. So the top and bottom of the body at this point are thin, and the middle is bulbous, like the shape of a fish. Then gradually, the five protuberances, and after them, the five limbs, hair, nails, body hair, and so on, the physical sense powers, the male or female organ, the breath wind that moves that moves through the mouth, the eight sources of speech, the tongue, palate, and so forth, and the mindfulness, which is the movement of the mental consciousness to objects, all of these arise in complete form.
So if the child has developed that way in the womb is a boy, then he dwells crouching on the mother’s right side and facing backward towards her back bone. If a girl, she dwells crouching on the mother’s left side and facing forward. So with regard to the length of time spent in the womb, the sūtra of teaching to Nanda on entry to the womb says that birth occurs at the end of thirty eight weeks. That would be two hundred and sixty six days. Asaṇga’s Actuality of the Levels adds four days saying that birth occurs after two hundred and seventy days have finished.
So then the this Kālacakra Tantra refers to the to a mind possessor that emerges during the tenth month. These three agree in taking the period as as nine whole months, a month being four weeks, and part of of a tenth. It should be noted that the days mentioned in the sūtra of the teaching of teaching to Nanda of on entry to the womb, and asanga’s actuality of the levels refers to full days and not certain dates. And the months refer to a period of four weeks. Then, during the thirty fifth week, the body, that is to say, the aggregates, constituents, sources, limbs, secondary limbs, hair, nails, and so forth, the sources of speech such as tongue and palate, and the mindfulness, which is the mental consciousness engaging engaging objects.
Mental conscious engaging objects are complete. In the thirty sixth week, the child comes to dislike the woman, generates a wish to leave. In the thirty seventh week, it generates a discrimination of bad odor and filthiness. Finally, in the thirty eighth week, what we call the secondary wind, which is generated from former actions, arises whereupon the body, the sentient being in the womb, turns upside down, loosening the skin. So with these two arms contracted, it approaches the door of the uterus from the mother’s womb, then a wind called facing-downward, which is generated from former actions, arises, whereupon the sentient being in the womb is forced into the vagina with its head down and feet up.
At the end of the thirty eighth week, it emerges outside and becomes an object of ordinary sight. Successively, the five states after birth, childhood, youth, adulthood, middle age, and old age occur. And then we have Geshe-la had already started with the the formation and the the channels in the winds. So we started to read, initially, five channels of the heart formed simultaneously. The center, right, and left channels as well as the triple circle of the east or front, and the desirous one of the south right.
After that, the three channels form simultaneously, the three of knots channel that abides with and behind the central channel, the household one of the west back, and the fiery one of the north left. These are called the eight channels that initially form at at the heart, not to be confused with the eight channel petals of the heart. So then the four channels of the cardinal directions of the heart split into two each. This being the four channel petals of intermediate directions. The continuations of the eight channel petals of the heart split into three each forming the twenty four channels in the twenty of the twenty four places.
Each of the twenty four splits into three making seventy two. Each of these splits into a thousand forming the seventy two thousand channels in the body. Then with respect to the formation of the winds during the first month after connecting to the new life into in the womb, coarse life-bearing winds arise from the subtle life-bearing wind. At that time, the physical shape of the sentient being is like that of a fish. So at that time, the physical shape of the sentient being is that of a fish, right?
So in the second month, the downward voiding wind is produced from the wind. At that time, the body has five protuberances like a turtle. In the third month, the fire dwelling wind is produced from the downward voiding wind. At that time, the upper body is slightly bent and thus has the form of a wild boar. In the fourth month, the upward moving wind is produced from the fire dwelling wind.
At that time, the upper body is slightly broad and thus has the form of a lion. In the fifth month, the pervasive wind is produced from the upward moving wind. At that time, the body is said to have the shape of a dwarf. So In the sixth month, the secondary wind that moves through the door of the eyes, moving, and the element earth are produced. In the seventh month, the secondary wind that moves through the door of the ears called intensely moving, and the element water are produced.
In the eighth month, the secondary wind that moves through the door of the nose called thoroughly moving, and the element fire are produced. And in the ninth month, the secondary wind that moves through the door of the tongue called strongly moving and the element wind are produced. In the tenth month, the secondary wind that moves through the that moves through the door of the body called definitely moving, and the element of the space constituents are produced. At that time, the empty places in the body arise. So it is said that although the ten winds form in the womb, coarse inhalation or exhalation from the nose does not occur until immediately after birth.
So, with respect to how the drops are formed, so Geshe-la now says, we had an explanation of how the channels are formed, how constituents are formed, how the sense powers are formed, and so on and all. So with respect to how the drops are formed, the mass, which is a composite of the essences of the white and red constituents, drops, as well as the very subtle wind in mind, which is the size of a large white mustard seed and which abides inside a slight empty place in the central channel of the heart is called the indestructible drop, and that it is indestructible until death. So from the white drop, one part goes up inside the channel wheel or the crown of the head and remains there. It is called the letter It directly and indirectly increases the white drops in other parts of the body. And from the red drop at the heart, one part goes down inside the channel wheel of the navel and abides there.
It is called the fierce one. And directly and indirectly increase the red constituents in other parts of the body. So again, the red drop is called the fierce one. It directly and indirectly increases the red constituent in other parts of the body. Although a portion of each drop dwells in each channel, channel wheel, the one at the top of the head is the main source of increase in the white constituent, whereas the channel wheel at the navel is the main source of increase in the red constituent.
So the channel wheel at the heart is a source of equally increasing the white and red constituents. For the more, it is said that whenever the white and red constituents are needed, they are produced, and thus are not like water poured in a vessel. So this period from connecting to the new life in the place of conception through to and including assuming a coarse body is called the basic emanation body. These factors from the intermediate beings connecting to the new life in the womb through to and including taking birth are similar in aspect to the practice of bringing birth within the path as an emanation body in the practice of the stage of generation. They are also similar in the aspect to the impure and pure illusion bodies of the stage of completion, during which either a coarse amalgamation body is assumed or one abides in the old physical aggregates becoming an object of the ordinary eye.
They are also the basis of purification by these bringings to the path. So, Geshe goes on from the task again, there is no difference in the basis being purified by means of the stages stages of generation and completion in high yoga tantra. In the stage of generation, one takes basic death, intermediate state, and birth as the basis of purification. As agents of purification, one cultivates the three bringings to the path as well as their branches. So this means that in accordance with the aspects of the stages of death, intermediate state, and birth, one brings death to the path as a truth body, the intermediate state of the path as an enjoyment body, and the birth to the path as an emanation body.
So thereby, indirectly, the three ordinary death, intermediate state, and birth are purified, and one actualizes the three bodies that accord in aspect with them. The stage of completion is the actual purifier of basic death, intermediate state and birth, through a path that accords in aspect with them. So those factors in the stage of completion that are core in aspect with the clear light of death are the appearance, increase, near attainment, and clear light. They are manifested in isolation of body, isolation of speech, isolation of mind, illusion of body, and union of a learner. And this is just explaining that very broadly speaking.
What does all that mean? It means that one is actually engaging in meditative absorption, in emptiness, through all these different levels of subtlety of consciousness. So as we have seen in the stages of dissolution of death, we have gone through from coarse states of consciousness to more subtler states of consciousness. So we went from the eighty indicative conceptions to the white appearance, red increase, black near attainment, all the way to clear light, and they are very, very subtle states of mind, one more subtle than the next, until the very subtle state of mind, is that of the clear light of death. And one is then engaging in one’s meditative absorption through each of those states of mind.
So one is realizing having more subtler and subtler and more deeper and deeper, more powerful realizations of emptiness. So again, idea is that those meditations and teachings and teachings and teachings and teachings and teachings, those realizations of emptiness on certain and certain levels, they then make up they transform that basis, which is the death basis, into the truth body or the Dharma body of Buddha. Then having given rise to the Dharma body of the Buddha, which is that realization of emptiness, that very subtle and fundamental realization of emptiness at the level of the clear light mind of death, so the most subtle of all, then one generates the emanation body or the enjoyment body, sorry, the enjoyment body. The enjoyment body of a body, which is like, in aspect, it is like the body of an intermediate state in in aspect. But then one is generating an enlightened body of a Buddha.
From that mind and that energy that is realizing emptiness at the level of the clear light mind, then one produces the the enjoyment body of a Buddha. Then the intermediate state being is in the basis that is to be purified into the enjoyment body of a Buddha. So they say that that is sort of an analogy or a metaphor, not a metaphor, but an example to illustrate how they are similar, how the enjoyment body and the intermediate being’s body, they’re similar. They have many similarities in that, for example, the intermediate state being’s body cannot be seen through our eyes, right? So it is a body made of basically energy and consciousness.
And so is the emanation body of a Buddha. Again, cannot be seen by the naked eye. It’s made of energy and consciousness. So then, now again, because the emanation body of an enlightened being or an ārya being cannot be seen by the naked eye of ordinary beings, so then the bodhisattva or the Buddha, that emanation body sends forth visible emanations. So I said enjoyment body, so enjoyment body.
So then it sends forth visible emanations. So they send forth emanation bodies. And then birth, birth is that basis which is to be purified into the emanation body. And then they send forth emanations, they send forth and then you hear the word Tulku. Tulku actually means emanation body.
So that’s where the word Tulku comes from. So then these ārya beings, these noble beings from that level of the enjoyment body, they send forth visible emanations to ordinary beings to help ordinary beings and so on, called emanation bodies. So then, the emanations, the Tulkus, they are the ones who are able to impart the teachings and to guide and so on, also to ordinary beings, ordinary sentient beings. So this then makes up the three bases that are then purified into the three bodies of a Buddha. And they are again, these are the bases at the time of those bodies at the time of the path, right?
So at the time of the path we have these three bodies. And then at the time of the result is the actual truth body of a Buddha, the actual enjoyment body of a Buddha, the actual emanation body of a Buddha. That’s when we have attained the goal that we are pursuing here. And then so when we see in the sadhanas of the deities that we practice, is a, in every sadhana there is a part in which one is reciting some Sanskrit verses that says one has reduced everything into one syllable and then from that into emptiness, everything turns into emptiness. That is again the Dharma body, the truth body.
And then from that emptiness, from that mind of emptiness then one again arises then as the deity in the meditation and that is again the production of the enjoyment body. When one arises as a deity one is to arise like an enjoyment body of an enlightened being. And then the enjoyment body in every sadhana we have that they send forth light rays and so on and they send forth emanations of themselves to all the directions, to all the directions, to every place and so on and those are the emanation bodies, the Tulkus. So those stages of the sadhana of deity yoga are a representation of, they are a practice of each of those stages that we’ve been discussing throughout this weekend. So those factors are in the stage of completion that are according aspect with the clear light of death are the appearance, increase, near attainment and clear light that are manifested in isolation of body, isolation of speech, isolation of mind, illusory body and union of a learner.
So these things, the isolation of body, speech, mind, illusory body and learner’s union, they are just stages in the practice of the completion stage of higher yoga tantra. So there are certain practices, meditative practices, one who is engaging in specific meditative practices. Those factors in the stage of completion that are according aspect with the intermediate stage are the impure illusionary body of the third stage when the above six stages are condensed to five by taking the first two as one And the pure illusionary body of a learner’s union, And those factors that accord in aspect with birth are the abiding of the impure and pure illusion bodies and the old aggregates, the ordinary body, and they’re becoming objects of ordinary sight. So with respect to how the paths of the stage of completion directly purify birth, death and the intermediate state, the very subtle mind, which is part of the undifferentiable entity of the very subtle mind, the very subtle wind and mind of the clear light ordinarily maintains a continuum of similar type from one to another, finally becoming the clear light of ordinary death. A yogi of this stage of completion stops this process through the power of meditative stabilization and transforms it into the metaphoric clear light of isolation of mind and the clear light.
This is done with a path that accords an aspect with death. The yogi also transforms death into the clear light of the fruit, the truth body, the Dharma body. This is how death is purified. So with respect to the mode of purified intermediate state, the very subtle wind of that undifferentiable entity ordinarily maintains a continuum of similar type from one to the other and acting as the mount of the ordinary clear light of death rises as a body of an intermediate state being. A yogi of the stage of completion stops stops this process through the power of meditative stabilization and transforms it into the impure and pure bodies, illusory bodies of a learner and of a non learner that accord in aspect with the intermediate state.
This is how the intermediate state is purified. And then with respect to the mode of purifying birth, when such an illusory body is achieved, the intermediate state is ceased forever and through the power of death, rebirth in the womb through contaminated actions and afflictions is stopped. In place of this, an illusory body enters the old physical in a manner similar to an intermediate beings taking birth in the mother’s womb whereupon it makes the exertion of explaining doctrine to others and achieving the higher paths. This is how birth is purified. So the root of actually stopping birth, death and intermediate state is just the metaphoric clear light which is manifested upon the completion of isolation of mind.
The metaphoric clear light serves as the direct cause of an illusion body and through the power of its actually stopping death, the intermediate state as well as birth stop of their own accord. And then when an illusionary body is achieved from such a metaphoric clear light, the intermediate state is stopped forever because the very subtle wind that would rise as a body of an intermediate being has become an illusion body. So once the intermediate state is totally stopped, there is no assumption of birth by the power of contaminated actions and afflictions. Thus, whoever attains an illusionary body necessarily becomes fully enlightened in that lifetime. And Geshe-la was just joking, that’s how we can easily attain enlightenment.
And then let’s just read in the concluding remarks. Fearing that citation of the sources for what has been explained above would make the text too long, I have not given them. They can be known from the good explanation of the foremost Lama Tsongkhapa, the father and his spiritual sons, as well as the excellent scholars and adepts who follow them. So again, although I have written this according to the speech of the second conqueror, the father, his sons, and scholars following, I make confession to the lamas, gods, and scholars for what for groups of errors that stray from the thought of the excellent. Let’s go.
And then through the virtue illustrated by this, may all my myself and others quickly complete the good path transforming impure birth, death, and the intermediate state into the three bodies through the yoga of the two stages of the profound path. So at the end the order is dedicating again whatever virtue has been created by the composition of this text so that all sentient beings including himself be able to realize this path of of highest yoga tantra of the three stages of generation and completion and then transform the three ordinary states of death, intermediate state, and rebirth into the three bodies of a fully enlightened being. Composed by the lazy Yangchen, and it was written down as a reminder for himself. So that’s the dedication and that’s the end of the text. What people what are the stages of completion, the stopping death part we just read: what isolation of body or isolation of speech, don’t seem to make much sense to me in English, so I’m not sure what the concept is.
So in a nutshell, what it means is that one is purifying this ordinary body and producing the image or the visualization or the notion of a pure body. One is purifying one’s ordinary speech and transforming it into pure speech. One is purifying one’s ordinary mind and turning it into pure mind. Do you understand? I’m curious about why it would be called isolation because Geshe-la is now saying a kind of purification process.
Isolation sounds like if you say isolation of speech, clearly, I’m talking about not talking. It’s something else going on, but I can’t get what something is. Because difficult. Hmm.. So what it means regardless of the word that is there, right?
What it means is that we are getting rid of something that is impure. That’s what it means. Regardless of the word in English that’s there, so we isolating impure speech, impure body, impure mind, and so we are quarantining all these things. We are throwing them away. We are getting rid of it.
That’s what it means. The whole the whole point So again, and this is all related to developing the illusory body. So those stages, they all proceed the actualization of an illusory body. So one has to purify body, speech and mind, and then produces the illusory body and that in dependence on that. Now we also heard for example that there is a pure and an impure illusionary body.
So the pure illusionary body is the illusionary body that is attained when one has completely purified those bodies, speech and mind. And the impure illusionary body is one that is still contaminated by afflictions and so on and negative views. Any more questions? She’s available? She will be.
He he wants her to I want her to come and bring the princess. You can do it. It’s the first weekend of October, isn’t it? A long weekend. Yeah.
I think so. It’s the I’d be interested to do that. Yeah. Because you just check. I I’m away, you know, so I’ve got an idea of that it’s in the middle somewhere.
No. Think it’s early. Oh, that you’re going away in the middle? Let me just check. I’ll just go to the phone.
Because I normally have my diary with me, I don’t every I could just send the first Okay. Second. I think fourth. If if that’s the one but I have to ring you all day. Yeah.
If that’s the one, you should be fine and we just don’t grab the money and let you so so it Now the sunshine. Okay. So Rodrigo has gone home not feeling very well, so I’m gonna try and facilitate a discussion. So does everyone remember where Rodrigo got up to yesterday? You?
That’s what they say that you should be really nice with your body. Yeah. Part of the teaching is that all of the teaching is about us. Not as it says it’s my teaching, but it’s it’s about exercises for you me to do on my mind. Mhmm.
And it’s not for me to make any assumptions about anyone else I meet, any being I meet. Ant, mouse, other students Yeah. Whatever. They could all be bodhisattvas. I could be the only non enlightened being left, and maybe all other beings are working so that I could actually get to it eventually, we could all go home.
But but there’s there’s no way of us evaluating can’t think of god. Yeah. So I couldn’t help. It’s just enlightenment. Especially that stuff we just did on the the rebirth.
I get I get the death stuff. I understand the death processes. I I heard them study the the winds and the drops because I was never really clear about winds and channels and drops and stuff. So I I thought that that was They’re very, they’re very, very confusing. Mhmm.
But winds, like, I mean, a couple times, I guess, Rodrigo used the word energy, which is probably an ease easier word for us in a way, isn’t it? The wind. Yes. Well, they’re giving wind in the sense of earth air fire they’re like air. I mean, like air..
Chakras and energy. And I don’t know if it’s if it is the same thing. But it but it makes but it it makes it easier with energy because it And then did you the teaching that I did at Easter. Yeah. Yeah.
When they were talking about the winds, and they were actually talking they had diagrams of the chakras. So I think the I think the wheels, I think they’re the chakras. Yes. Yeah. Think That makes sense to me.
It’s a little bit like the wheel. That’s all. Yeah. Yeah. But where I find mind blowing, you can kind of I can get my head around a few of them.
But seventy two thousand? Yeah. And you don’t have to You don’t have to be able to recite them all. But, you know, they were all in the first year when they had the dissolution of the, like like, the white the white light, the first stage, that knocked off eighty of them. Yes.
Yeah. So they’re all gone at once. And I can see what Geschelin means by we probably oh, who is it? We probably won’t notice them because there’s no way we’re gonna be recognizing eighty different things happening in Yeah. Just with that one simulation of white light, then with the red increase, then with the I don’t think I’ll understand it.
But eventually I’ll be actually noticing it at all. His numbers might have something to go, oh, that’s what they need. You said the first on Friday evening that I find this really hard, and and maybe I I don’t get anything, and maybe you don’t get anything. But at least if we’re if we’re learning and if we’re talking about it We’ve heard that. Yeah.
You have a perception of what to say. Yeah. Yeah. Even you have a Yeah. And then when you see it next one and when and you got like we did with the, when they were they make it mention the the white appearance, red.
Red increase and And near attainment. I’ve never noticed that before in that practice. I’ve never seen that practiced before in my life, so I wouldn’t know. Yeah. I’ve never noticed that before, so it was interesting.
And it would probably jump out at you now. Mhmm. You wanna start seeing it. I might be. I haven’t seen any pills at all.
What? They’re What are the different colors? It’s only to do with the death meditations and teachings and teachings and teachings and teachings and teachings that I’ve seen her referred to. Robina did it when when she was No. I mean, you’ll you’ll start to kind of it’ll start when I started doing this stuff a couple of years ago, a different different I keep coming across it again.
And Because you’re doing daily practices, which is something I don’t do at all. Yeah. I don’t do daily practices. Yeah. Don’t do guru pujas.
So, yeah, it depends. It’s it’s more likely to be in the sūtra, the kind of really formal stuff The tantric. Where it actually talks about. Yeah. We said not to say it’s tantric.
There are thousands and thousands of sutras that oh, there’s nothing to do with tantric. Sutras that, oh, there’s nothing to do with sutras. Sutras just say we’re for, like, poem, but a teaching kind of teaching poem. With the tantric, you actually meditate on those things. Yeah.
At different parts of it. At different parts of the Yes. So you practice, do the death meditation like explained. Then also encouraging us to learn To study. Yeah.
To to do those death meditations and teachings and teachings and teachings and teachings and teachings on a regular basis. Right? So even if we’re not doing the colored stuff, which is before it does, we should certainly be doing the awareness of death, which is the basic stuff you do in the lamrim. Understanding what death is, that death is certain. Everyone everything that’s ever been born dies, that we cannot know the time of our death.
So you look at other people died, where other creatures died, and what to do. Try to stay calm in the face of death so understanding that death is is a positive, useful process, and what we should have I thinking about it. It. About it. Childhood, you can’t control it.
Okay. Well, training is about not letting your body take control. It’s about training your mind to deal with the death process. No. Your body your body’s gonna die.
It’s kind of trying I see it’s like, our body’s gonna die. That’s it. Yes. Your body’s gonna die. And and, like, being able to kind of, like, pull your mind up out of it, your consciousness out of it, and letting the body take over rather than panicking when the body’s doing certain things that you can’t control.
It’s not showing about the body. Don’t you meant to be aware aware enough that if you manage to notice the clear light at the end of the white, the red, and the black, that you can maintain it. Because what they seem to be saying in those sections is that the clear light at the end of life, right at the end of life, that if you can maintain that in some sort of controlled process, then you might have a better chance of controlling the intermediate state and the rhythm. What we’re saying is right. It’s very true.
Your body, the disillusion of the body, that gross mind, you can do nothing about that. That’s what people often fight against. Yeah. But then you resist it. You just go with it.
Let the body do what it’s gotta do and focus on the. Well, it’s because I’m spending time with older people now. My mother’s. And I’m meeting people now who desperately want to die. They have nothing left to before.
They just want Yeah. They’re kind of wasting their life. Yeah. But they’re also not. They’re not thinking that they’re gonna have to do again.
No. They’re really not seeing seeing the kind of tissue you hear that says, no. You know what? It ain’t again. It’s gonna go around again.
Yeah. Could be worse. Could be better. Could be worse, but it’s gonna go around again. Yeah.
And I suspect that what happens is you die. Every time we’re reborn, just about the time you work out what’s happening, you die again. Yeah. You start to treadmill again. You just have to quite hope you get little tiny the how long will it take.
Yeah. Because I have you seen images for the chart? Mhmm. Yes. Because she’s saying because a lot of the teaching talks about you can do it in one lifetime.
Milarepa, he did it in one lifetime. Really, really bad person. You know, he did all these really evil things. Then he got it together, meditated, sat in a cave, ate virtually nothing, got enlightened like that. But when you talk to them more about the story, what they’ll say to you is, yes.
But that was just his last That’s right. He’s had the countless eons. That’s right. Don’t tell me that. Just tell me I can get there now because it’s a bit disheartening for me.
Well, I mean, Milarepa was supposed to have been a black magician, and he he murdered the He murdered his uncle and his relatives. But it’s land. Yeah. Yeah. Was all kind of feudal misunderstanding.
But he got really good at killing people. And yeah. Yeah. So he would have had in a sense, though, he would have been well aware of the errors he’d done while now alive. Mhmm.
Because sometimes we make a mistake and we think, but I haven’t killed anybody this lifetime. You’ve killed lots of sentient beings, though. Yes. All the time. Cockroach.
Even if we’ve managed to do the managed to do the purification for all the things I can ever remember doing in this lifetime, that wasn’t talking about is beginningless life. So we were killed. We would have done absolutely everything many, many times over. Street or something, you know, really suffering and sort of try to hold those two together, have hold the compassion, but at the same time, realize that, you know, I’ll one day be a homeless person or a drug addict or this, and I have been in the past. And so not to get too sort of righteous about, you know, that feeling sorry for people and thinking, oh, gee.
Well, yeah. It’s also that stuff about when you try and help, like, we have to feel compassion. But one of the things about trying to help people is that difficulty you come across of not knowing what you should and shouldn’t do. What is genuinely helpful? That’s right.
And if you think about all the things people have done as missionaries and do gooders and as white people across the globe, you start to see that, maybe my first inclination won’t necessarily be helpful. I think it’s the motivation because, I mean, Geshe-la all the time talks about motivation. And that, you know, Bodhisattva can kill if they have the right motivation. But Yeah. We’re not saying you wish to kill The thing is we need enlightenment to be able to see what the results of our our kind action will be.
But all you can do is, like, work from where you are and work from a base of compassion and have the right motivation. You can’t control You have to be really careful about what you do. No, I don’t make sure. Because we can’t control other people. If we act always from the purest motivation that we can, and you do the best that you can.
That’s all you can compassion. You need wisdom. That’s why they talk about wisdom and compassion together. Yeah. We haven’t Yeah.
But if I saw an angry person, I would feed them and then think about it later. Okay. I’m not gonna sit and go. I’m not gonna feed you. Let’s try something more difficult then.
Feeding someone who’s hungry might seem might seem like the best thing to do. What about a drug addict? Someone needs drugs. What do you do? A drug addict.
Why not? That’s what they need possibly to survive. They need food to survive. They don’t need drugs to survive. The whole point about addiction that one.
The whole point the whole point about addiction is that your body needs it to keep going. No. He we asked him one one night about that, and he said no because you’re just you know, you’re encouraging that person to to do, you know, a negative thing, which is a lot you know, one of the five precepts. You know? Okay.
Yeah. You know, intoxication of the mind and stuff like that. Ethical You can only do what you do. You can’t control what the next person does with what you give them. True.
But you have to be careful about what you give. But you know, if my child asked me for money, I would give them money. If I didn’t know they were a drug addict, I mean, how could I if I knew they were drug addict, they wouldn’t be getting any money. But if my child generally needed the money, both my kids are independent and everything, but if they needed the money, I would give them the money. You know?
If if my if my friends needed the money, you know, I would give them the money. But it’s I can tell think this is really important. Really important. We can’t we can’t we can’t use trying to get you to see that it’s really important. How do you know what to do?
Sorry. I can see both of your points to a certain extent. I I can on the other hand, we cannot control the results because there’s the karma of that person playing with it as well. So eventually, we have to not wait until forever to make a decision, but for that type of person is dead. And yeah.
But it is more than just an easy decision. It’s complex. And probably that’s where the two points need to be somewhere. Something that’s really not happening and saying what if what if Sorry. I’m talking about realistic perfectly perfect.
I’m using No. I’m just saying we’re using it. Yeah. But What? We’re talking about a projected, you know, person who’s homeless or hungry or a drug addict.
You know, you’ve gotta with each situation, you’ve gotta look at that particular situation, what’s happening. Yeah. When when I hear things like the tsunami, think about the tsunami thing. Remember, it’s a a major natural disaster. Okay?
And I’m always puzzled by people flying from other countries to try and help them. And I can never understand that because one of the things that’s obvious to me is there are homeless, hungry, injured people. I don’t get why why flying a whole lot of other white people in there can help anything. I never understand if they for for example, doctors. But it needs to be, in my opinion, under the guidance of people that are there and know the system, they know the specifics of the place.
So I can help, I reckon I can help with expertise in certain areas but not coming there and being the I know everything sort of type of person. Well, I’m just thinking in terms of, like, feeding them and housing them. A lot of times you look at a complete disaster and suddenly they’re flying in plane loads of extra mouths. And I don’t understand how they, how the situation is able to cope with those extra people. And I’ve heard some stories that tell me that my feeling is right.
That in fact That’s why I said It’s a problem. What I think is that can be helpful expertise, but it has to be with Yeah. With local guidance and and only there and then, and not hooray, we come and we save it all and tell you what to do. Yeah. I just don’t I’m never I’m never sure what help I should do to different things.
Can can I ask another? Yeah. That’s possible. Today, a few times there were mentioning of consciousness and obviously mind. I always have a problem with getting the two things as being separate from each other but very close.
Where where is the difference? What makes consciousness or what makes mind? Or where do not sort of run as being inside? My understanding of consciousness is one of the aggregates. So mental consciousness is one of the things that makes up our being.
But that mind and they talk about many different kinds of minds. Yeah. And many different kinds of consciousness. Yeah. Very subtle mind.
Doesn’t sound to me like the thing I think of as mind, as as the way I think. I think it’s it. It’s that’s kind of like the energy that goes from one life to another, very subtle mind. But there’s a dream that mind which is because when you do body, speech, and mind, that’s the big we think of it. But it’s not mental consciousness.
I don’t think I know the answer to this one to clearly to consciousness and because I talked about isolation of the mind and the speech. Yeah. So that had to be yeah. It had to be that one of those ones. As opposed to other ones.
And then and then there’s things called mental factors, which is sort of, you know, in that area of the mind. But, yeah, I I’m not sure. I think that’s probably you know, there’s a lot of really technical terms into that. Oh, yeah. Specifically technical.
You know? Yeah. And they’re probably not exactly That’s a question, I reckon. Well, and the other problem, of course, for Rodrigo is he has to translate the word we’re using That’s right. Into whichever is the specific Tibetan one.
Sometimes there is enough words. Corresponding words. Yeah. In the preconception, we have to say certain words. So I wondered when I was listening to the reverse one, whether it fitted in vitro fertilization.
But I think in the end, it probably got there. Yeah. With the with the kind of with the first part of it didn’t, but then in the end, it kind of got there because it said it said that there was life inside solid rock and so you know? So But at the same time, there was these first six that needed to be and wasn’t one of them to that the parents or the who needed to be free from this free healthy or free from Yes. And if you’re not able to Those six things at the front, those conditions Yes.
Really not not particularly helpful because you can get pregnant at the rate. You can have in vitro. Can in lie down. If you were raped, you’d still be free from, you know, disease. Yeah.
But you didn’t have the attraction between parties. Well Yeah. One would have the attraction from one party. Yeah. But it talks about the point.
You know? And that was an economic thing too, though, that you you Sure. But in terms of the mechanism for for rebirth, the intermediate state to zero in and pick up. I think it might be a really technical sort of, you know, attraction. I don’t know.
Well, I think that that description Yes. But there’s no coming together is there. Like you’re saying with the IVF or Yeah. Well, with IVF, it’s not the two it’s not the two same sexes that have the child. Don’t know if you wanna start doing it, but The same concept.
It’s the same. Well, or in the case of the donator of the sperm, there is one-sided blood effort. But, yeah, I’m curious. But in fact, it it really was a description of human stuff, not I mean, there’s heaps and heaps of animals and insects that Yeah. Really.
Yeah. That was Yeah. Wasn’t gonna work. I wasn’t gonna work this way. How’d you go?
Well, actually, we have figured a thing. That one has got consciousness, but then it doesn’t really have anything mind. This one’s got mind, and it talks about it includes consciousness. So That’s not helpful. Well, I’m trying to work out what is the difference between consciousness and mind?
No. But I’ll can I say something about that? I just came in on the end of that, like, the coming together of male and female. I would think that this would be for somebody description of all birth. I think it is.
A description of what is rebirth. Okay. I’m gonna look at the first few lines. That’s what I talked about. I think this one’s gonna be clear.
So this one’s got both. So that’s consciousness there and then lines there. Okay. I’m gonna read this out from the dictionary. The seeker’s glossary of Buddhism, and we’ll see if it makes sense.
So the question was, what is the difference between consciousness and mind? Okay. This talks about consciousness being Vijñāna. Vijñāna refers to the perception or discernment which occurs when our sense organs make direct contact with their respective objects. Okay.
So it’s talking about sight consciousness, hearing consciousness, sense consciousness. Oh, and of course, there’s mind consciousness right at the end. So sight, hearing, scent, sense, taste, touch, mind. So there’s six consciousnesses that we might call senses. Okay.
The first five consciousness correspond to the five senses. The sixth consciousness integrates the perceptions of the five senses into coherent images and makes judgments about this external world. The seven consciousness like brain. Brain. Ability of the fabrication of individual objects.
It is a source of clinging and craving and thus the origin of the sense of self or ego and cause of an illusion that arises from assuming the apparent to be real. Can you read that, please, again? That’s something else. The seventh consciousness. Yeah.
So it’s it’s we’re no longer doing it with the senses, and I never heard this one before at all. The seventh consciousness is the active reasoning, calculation and construction or fabrication of individual objects. It is the source of clinging and craving and thus the origin of the sense of self or ego and the cause of all illusion that arises consciousness. Are you because the mental consciousness, mind consciousness, is what it called the six consciousness integrating the perceptions of the five consciousness into the coherent energies. Okay.
You’ve got to know it. So I’ll try and No. I I can’t see it. You can see it. I don’t know if it’s right.
So if the first six is bringing together information from the senses. From some okay. Yeah. And putting them into an explanatory thing so that we become aware more. While the the seventh, obviously, is dealing with things that do not really exist or our mind constructs of Reasoning.
Yeah. Yeah. So if I say, you know, this thing is really Conceptual. Or not the things we mentally put on as constructions of how we see the world Yep. Only Okay.
Mind. Mind. Key concept in all Buddhist teaching. Frequent term in Zen using two senses. The mind ground, the one mind, Buddha mind, the mind of dustless, that’s zen.
The false mind, the ordinary mind, dominated by conditioning, desire, aversion, ignorance, and a false sense of the self. The mind of delusion. Yep. That’s us. I get that.
The ordinary deluded mind that synonymous with consciousness. It says that in Indian text, it’s commonly said that it’s synonymous with sensitive and constituents. Okay. That explains why we’re having some serious trouble separating mouth. So it might be a discussion.
It might it may be that that the Tibetan version is slightly different and has a way Sorry? I thought well, I thought you wanted to talk about reverse. No? No. No.
Was just kind of throwing stuff in. No. Okay. Because we finished that one. We discovered consciousness and mind is indeed an interchangeable term, if there is a Buddhist version, we don’t know what it is.
Okay. Well, if we have if we run out of things to talk about, let’s have a little break, and then we’ll have a break afternoon tea. Then we’ll have some meditation. Okay. First one, I’m gonna do a positive one because this is the final meditation.
I’m gonna have a go at human rebirth. So we just wanna focus our minds. Are we just trying to feel better, relieve our own suffering? I’m sure we are trying to do that, but if you wanna do anything more than that, you might want to achieve and try and sit in an upright position. You must have your back straight so that your breathing flows.
The really good thing about breathing meditation shoulders, down your back, your hips and your knees. If you feel some tension, just move your attention to that area for a few moments and just try and relax it. And we’re just going to watch our breath for a little while. And the hell realms are just an endless list of all kinds of suffering, physically, mentally, emotionally, incredibly painful, and pretty much without end. Lots of space in our mind.
We have enough food. So a precious human rebirth is one where we do have enough time and space to study the dharma. Even if you don’t agree or understand the other realms, it’s possible to have been born human and not have perfect human rebirth Think about the kinds of people who’ve been born into war. If you’re a Palestinian, you’re into your third or fourth generation of war with other people in the same country as you are. Similarly, in the Congo, hundred years of basically struggle to survive isn’t so extreme that we can’t spend time.
So we can get food. We don’t have to kill to get our food. In our society, probably the only people killing to get food would be butchers themselves. So we can we can acquire meat without killing other beings directly. We can we can eat food that is not the result directly of killing.
So we could eat vegetables and grains. And the teachings are available. So the Buddha has taught. And we’ve been lucky enough to meet some people who know something about people like, people like the Dalai Lama, who actually understand what those teachings are about and can pass that on to us. It’s not that long ago in this country where such an opportunity was not available.
It only really happened in the late seventies that some of the texts were translated into English so that we could read them. Until then, we would have to have traveled in Asia and being taught in another language in order to be able Yes. One is pronounced as rather than the Really pronounced as. This is. It’s not hard.
Yeah. Okay. K. The visualization. I think we all read this one because we took it talking about my first person.
About four inches above the crown of my head is a lotus flower. Color, and his body radiates blue light. His right hand in the mudra to grant him sublime realizations rests on his right knee and holds the stem of the arura plant between thumb and first finger. May all sentient beings have happiness and the causes of happiness. May all sentient beings be free from suffering and the causes of suffering.
May all sentient beings never be separated from the happiness that is without suffering. May all sentient beings abide in equanimity, free from both attachment and hatred, holding some close and others distant. Especially for the benefit of all sentient beings, I will quickly, very quickly attain the precious state of perfect and complete Buddhahood. For this reason, I will practice the yoga method of guru medicine Buddha. And those of others, I dedicate to the ripening of the two Bodhicittas and the attainment of Buddhahood for the sake of all sentient beings.
This ground anointed with perfume strewn with flowers, adorned with Mount Meru, four continents, the sun and moon. I imagine this as a Buddha field and offered. May all living beings enjoy its pure land. The objects I beseech you, Bhagavan, medicine guru, whose sky colored holy body signifies omniscient wisdom and compassion as vast as limitless space. Please grant me your blessings.
I beseech you, compassionate medicine guru, who hold in your right hand the king of I’m going to do it first seven times. And it says, after the seventh recitation, as you repeat May, you vow to benefit the medicine Buddha to whom the request is made absorbed into the one below. To you, Buddha, renowned glorious king, best excellent signs, fully realized destroyer of all defilements, fully accomplished Buddha, having fully realized the absolute truth of all phenomena, I go for refuge, and make the offerings. Or mental prostrations. We can do it either physically or just mental.
Mentally, we just posture with our voice while we’re still sitting on a medication meditation cushion. Of world. Am only been world. Glorious king of excellent signs, fully realized destroyer of all defilements, fully accomplished Buddha, having fully realized the absolute truth of all phenomena, I prostrate, go for refuge, and and make offerings for myself and others. This Buddha now dissolves into the Buddha of stainless excellent gold.
Great jewel. Your vow to benefit all sentient beings. now ripen for myself and others. This Buddha now dissolves into the fourth Buddha. To you, Buddha, supreme glory, free from sorrow, fully realized destroyer of all defilements, fully accomplished Buddha who has fully realized the absolute truth of all phenomena I prostrate, go to refuge, and make offerings.
May your vow to be for all sentient beings, now ripen for myself and others. To you, Buddha, bring glory glory, free from sorrow, fully realized destroyer of all defilements. Fully accomplished Buddha who has fully realized the absolute truth of all phenomena I prostrate, go for refuge, and make offerings. Fully accomplished Buddha who has fully realized the absolute truth of all phenomena by prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings now ripen for myself and others.
To you, Buddha, supreme glory, free from sorrow, fully realized destroyer of all defilements, fully accomplished Buddha who has fully realized the absolute truth of all phenomena and prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings and now ripen for myself and others. To you, you would honor supreme free glory, free from sorrow, fully realized destroyer of all defilements, fully accomplished Buddha who has fully realized the absolute truth of all phenomena. I prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings, ripen for myself and others.
To you, Buddha’s supreme glory, free from sorrow, fully realized destroyer of all defilements, fully accomplished Buddha who has fully realized the absolute truth of all phenomena. I prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings now ripen for myself and others. To you, Buddha, supreme glory, free from sorrow, fully realized destroyer of all defilements, fully accomplished Buddha who has fully realized the absolute truth of all phenomena. I prostrate, go for refuge, and make offerings.
May your vow to benefit all sentient beings now ripen for myself and others. Medicine Buddha now dissolves into the body of melodious ocean of proclaimed Dharma. To you, Buddha, melodious ocean of proclaimed Dharma, fully realized destroyer of all defilements, fully accomplished Buddha who has fully realized the absolute truth of all phenomena. I prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings, now ripen for myself and others.
To you, Buddha, the lotus ocean of proclaimed Dharma, fully realized destroyer of all defilements, fully accomplished Buddha, best fully realized the absolute truth of all phenomena. I prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings now ripen for myself and others. To you, Buddha, melodious ocean proclaimed Dharma, fully realized destroyer of all defilements, fully accomplished Buddha who has fully realized the absolute truth of all phenomena. I prostrate, go for refuge, and make offerings.
May your vow to benefit all sentient beings now ripen for myself and others. To you, Buddha, melodious ocean proclaimed Dharma, fully realized destroyer of all defilements, fully accomplished Buddha who has fully realized the absolute truth of all phenomena. Prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings now ripen for myself and others. To you, Buddha, the lotus ocean of proclaimed Dharma, fully realized destroyer of all defilements, fully accomplished Buddha who has fully realized the absolute truth of all phenomena.
I prostrate and go for refuge and make offerings. May your vow to benefit all sentient beings now ripen for myself and others. To you, Buddha, the lotus ocean of proclaimed Dharma, fully realized destroyer of all defilements, fully accomplished Buddha who has fully realized the absolute truth of all phenomena. I prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings now ripen for myself and others.
Fully realized destroyer of all defilements, fully accomplished Buddha who has fully realized the absolute truth of all phenomena. I prostrate, go for refuge, make offerings. May your vow to benefit all sentient beings. now ripen for myself and others. To you, Buddha, the delightful king of clear knowing, supreme wisdom of an ocean of Dharma, To you, Buddha, delightful king of clear knowing, supreme wisdom of an ocean of Dharma, fully realized destroyer of all defilements, fully accomplished Buddha who has fully realized the absolute truth of all phenomena.
I prostrate. I go for refuge and make offerings. May your vow to benefit all sentient beings now now ripen for myself and others. To you, Buddha, delightful king of clear knowing, supreme To you, Buddha, medicine guru, king of lapis light, fully realized, destroy all defilements, fully accomplished Buddha who has fully realized the absolute truth of all phenomena. I prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings now ripen for myself and others.
To you, Buddha, medicine guru, king of lapis light, fully realized destroyer of all defilements, fully accomplished Buddha who has fully realized the absolute truth of all phenomena, Now go to the visualization if you’d like to meditate on that. Granting your request from the heart and holy body of the king of medicine, guru medicine, Buddha, infinite rays of white light pour down, completely filling your body from head to toe. They purify all your diseases and afflictions due to spirits and their causes, all your negative karma and mental obscurations. In the nature of light, your body becomes as clean and as clear as crystal. The light rays pull down twice more, each time filling your body with blissful, clean, clear light, which you absorb.
You are thereby transformed into the holy body of Guru Medicine Buddha. At your heart appears the lotus and moon disc. Standing at the centre of the moon disc is the blue seed syllable om surrounded by the syllables of the mantra. As you recite the mantra, visualise rays of light radiating out in all directions from the syllable at your heart. The light rays pervade all the sentient beings of the six realms.
Through your great love, wishing them to have happiness, and through your great compassion, wishing them to be free from all sufferings, they are purified of all diseases and afflictions due to spirits and their causes, all their negative karma and mental Recite the mantra mantra twenty one times. Feel great joy and think all sentient beings are transformed into the aspect of medicine Buddha guru. How wonderful that I am now able to lead all sentient beings into the medicine Buddha’s enlightenment. I remember that the the time I ever did prostrations, the thirty-five Buddhas, like, in the really, really early days. We had a really enthusiastic FPMT student.
And because I’d only ever done them thirty five times, and that was really bad. And she started she was gonna do the prostrations. Everybody else left. She was doing three prostrations for each one, so I did thirty five by three. I’m walking out of the gompa thinking I’m gonna die.
She became a a nun. Oh, yeah. Yeah. Yeah. Was Elaine.
Oh, well, you for coming this weekend, and I apologize for any mistakes. Kinds of Think of it as your purification. It’s been good. It’s been a really good weekend. Yeah.
And I hope you’ll come to the October retreat. What’s it gonna be on? I’ve got I’ve actually got the text. Oh, It’s one page. It’s a it’s a short one.
I’ll tell you it’s for all weekend. Sorry? On the retreat. With one page? You know, it’s a bit Yeah.
Out of the way, I reckon. So I’ve still got the booking there. I’d see if I’m gonna get a deposit back. But, yeah, it’s like I think probably weekends like this are the most beneficial. Mhmm.
Yeah. Yeah. We were talking about the prostrations. Uh-huh. And Yes.
There’s a quite of doing them. I’m do one, two, three, and then down, and then stick my head forward on the ground. But I think there’s another bit. There’s the four. There’s kind of, like, foot body prostrations.
Yeah. No. It’s more like where you give the explanations of why it’s sitting on that throne thing. Yeah. You’re more more yeah.
If you do the things and all that. Yeah. No. I’m not comfortable. That’s fair enough.
That’s okay.