Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this two-hour teaching from Malaysia, Lama Zopa Rinpoche begins by showing how to transform everyday acts—making tea for guests, hosting gatherings, conversation—into genuine dharmic practice simply by infusing them with bodhicitta, the intention to benefit all beings. He then addresses the deeper tantric path, explaining why keeping samayas (sacred commitments) is critical: maintaining them allows enlightenment even within a single lifetime, while breaking them creates exceptionally heavy karma. He emphasizes that criticizing one’s guru or abandoning the path after initiation is the gravest transgression. The final section covers an actual tantric initiation ceremony with detailed visualizations of elemental mandalas, designed to connect the disciple with the deity’s awakened wisdom. Suitable for practitioners who have received prior tantric initiation.
File metadata (for organising)
File: 01 2005 04 05 YAMANTAKA.mp3
UUID: d4616a59-c9bc-440d-807d-fa873aa99925
Teacher: Lama Zopa Rinpoche 1
Collection: z Malaysia (Lama Zopa Rinpoche 1)
Date: 2005-04-05
Recorded at: Buddha House Adelaide
Duration: 138.9 minutes
Words: ~8,036
So there’s you see, one can practice in missing the charity and Dharma Dharma charity by reciting prayers with him. And in fearless the charity of fearlessness also stays there. And charity of loving kind is there because you’re wishing them to have happiness. Gurupad next life, so forth, enlightenment. So One one of the best thing to do is to play the tape of Ārya Sanghata Sūtra.
So the minute when they hear Ayasangatasutra, people by playing at house, outside or inside, the animal, the animal the animals around the house and outside on people. The minute they want to hear, it purifies five uninterrupted karmas, which makes them to be in the those heaviest hot heaviest the hell realm for one intermediate aeon so that all those nirvana get purified. So no question about lesser negative and virtuous actions. So even even playing that in the forest where there are a lot of where there are a lot of, say say, bees bees or the birds or many other animal. See.
Same thing as somebody’s same thing as somebody’s passing away. And if if that is if that is suitable to play the to play the Ārya Sanghata Sūtra and then those powerful mantras, especially if it’s chanted nicely with with the music’s band, so that makes it more interesting. So the people and also maybe people when they’re in the when they are danger of when that is you see, when that when the time see to die, see. This x the most powerful ex excellent thing to do. Even it is Tibetan.
Even if it’s not even the person doesn’t have the meaning to pure for purification doesn’t really Tibetan not understanding meaning. Doesn’t even understand the language. So how you are Same when people when people come to at your when people come at your home so making offering drink water or fruit or food drink food or drink, whatever. Also do again, do with bodhicitta motivation, thought of benefit benefit others. Altruistic mind to achieve enlightenment.
So that all becomes the making practicing charity, miscellaneous charity. You see? So even the part even when even when one does party Even when when even when one does party, birthday party or whatever party it is, but with the the motivation of bodhicitta, then think of making charity for charity to to the sentient beings. So then here also becomes a you will get practice the tantric vow, the Ratnasambhava samaya in that way. Uh-huh.
Miscellaneous charity. So the so similar. They giving shelter or food or money or medicine. So the the charity of fearlessness and charity of love and kindness because you’re wishing happiness. See, charity of miscellaneous so they get practice.
Then then when you then when you then when you then when you do consultation to people, when you do when you talk to people when you do consultation to people so again, with the motivational bodhicitta, but the consult but, you see, when you do consult do consultation or when you talk to people, you bring see, you bring Dharma in that. However, you bring you bring Dharma, you bring compassion in your talk to help that. Well, that’s that’s the best thing to help that person inspiring to practice compassion to solve the problems. Best method best method to solve the problems in the life. So how about to bring compassion in the conversation?
So it it Dharma talk. So, basically, whatever whatever it fits to that person, of course, then how you especially bring compassion other things, but especially bring compassion and loving kindness in the talk. And so this way, it becomes a charity of Dharma to the same thing. When you do consultation, when you talk in daily life, you see, to the people. So then in the daily life, you see, there’s so many things that can become practice Other than just reciting words, this session yoga, there’s many practice that it’s just a question of it’s just a question of thinking that way.
You’re doing anyway party, but you see the however, or yeah. Like this. So can with bodhicitta Maharashtra and then make charity to sing the means. Or you can think all those people who come, hundred, two hundred, how many people come, you can think you can offer them food by thinking each of them is guru, By thinking each of them is a guru, you see, each person that how many hundred people there? Each person, see, by thinking each of them by thinking guru Bathing guru, like that you see.
Or then you can often food or drink. This way, you collect most accents merit like similar self. Like similar, when you yourself, when you eat a drink, if you think you are self guru deity, then you may offering can you make offering to the guru, yourself guru, then you collect the most extensive merit. Most extensive merit than having made offering to Nambalisa Buddha, Nambalidharma, Nambalisa Sangha, Nambalisa statues, stupas, scriptures of the ten all ten directions. You collect so this thinking that yourself, the guru deity, making often one sip of food, one sip of drink, you create more merit than having that often to all the conversion, statues to berscripture, statues to berscriptures, then Buddhadamasan.
So similar, when you make party or when people come to at all at your house, if you make offering for them. Other one charity, but here, other one charity. So to benefit him, you to achieve enlightenment for sentient beings so that you can see see the perfect work to sentient beings. Enlighten them. Other one is about each of the each person there.
When you when you offer food, drink, guru. They offer. So one collect most like that. So here, so even if one do not find any, say, objectives to make changes and so forth, you see, then you see you can do mental. See, you give up.
You you do tonglen tonglen. Mentally, you see, you give your body the possessions, merits to other sentient beings, you see. So in the sadhana, I don’t know, in the short sadhana of Yoga, long sadhana of Yoga, there is, you see, there is a verse. I think think before guru enters absorbed with the there’s a verse that you dedicate your body, possession, merits, everything to others in them, you see. So so then so by doing this six times, so then you see the six times practice get done.
Miscellaneous charity, I say the it says it’s also Dharma. There’s Dharma charity within that. Then when you when you are meant it meditate on equanimity. When you meditate on equanimity towards sentient beings, cessation yoga at the beginning, there’s equanimity for imaginable practice. So so first one is equanimity.
So by doing the meditation of equanimity to us and then that becomes a charity of fearlessness. So next one. Yeah. So we repeat this one. So next one is it.
And that is that here in the parenthesis, I will I’m going to hold the outer secret, the yana, the three teachings. So these teachings I’m going to hold individually. So the outer teaching, That is the Kriyā tantra. I try it on the those two, the, say, outer teaching. Because the Kriyā tantra is a main the main practice the outer yoga, keeping clean the body.
And eating is a white food, abandon black food, washing, so forth. Main practice is the outer yoga. Caryā tantra is a a boat in and out. So therefore, It includes those two tantra. So the secret, Yoga tantra, and the the three vehicles.
So secret, that contains the last two tantra. Yoga tantra and Anuttara Yoga tantra. That that which is it. Main yoga is inner yoga. Inner yoga.
And then the fourth one is the is it that can hide in that. So Anuttara Yoga tantra. So the three the three vehicles. There’s a here listener vehicle and this self conqueror, soul to realize that, you see, the the vehicle and then the Mahāyāna vehicle. So the three vehicles.
So say, I’m going to follow individually, means without mixed, without corrupting, without mixed. Then the ones then even that the ones you the ones you can practice right, the ones you can follow, the ones that you can you can put practice now, then you practice. The ones which we don’t have the capacity to put in practice now, then you wish to then you intend to practice later when you are when you have reached your level of mind and had that capacity, you see. So so we do that. So the last one, Amoghasiddhi.
So So here in the past is all those all those all those other all those vows that I’ve taken, I will keep it, say, perfectly or the individually. So what he’s saying is that all the samaya that I’ve taken just before, you see, I will protect all those. So that so that this so this comes part of the Amoghasiddhi samaya, keeping those all of the samaya. And then here, the specific one here, outer offering. The the two water two water offering, then the object of five senses, flower incense of the light sort of scent of water, then the food offering.
So the music so the outer offering, to practice the outer offering, then then the inner offering, that is it. The see, visualizing the the bodhicitta, you know, white, red, so forth, all those they which count the from inside the body. So you blessed you blessed him and and the didn’t offer. So is it in the inner offering. Then the secret secret offering.
So offering is outer in the offering. Outer in the high tantra, then outer offering, inner offering as a secret offering. There’s only outdoor offering. There’s no inner offering, secret offering of this of absolute offering that that this last three tantras have. So the secret offering is The offering, in the offering, then generate great bliss within them.
The secret offering. See. Secret offering. Then that great bliss that great bliss understanding emptiness. So that is absolute offering.
So So the these nineteen totally so I’m making a vow to practice. So here in here in the prayer, he says, I will practice offerings as much I can. So that includes all that. And then conclusion at the end, generating the wishing wishing and entering about the samayas, the five type five types of Buddha that I’m going to protect well. So in they’re summarized again.
Then the, say, arhats and the bodhisattvas who are not free from disturbance of affliction but not free from, I say, subtle, knowledge of obscuration. Then to liberate them from the knowledge of obscuration to the fuller known mind. Then those who are not liberated from two-fold obscurations, I will liberate them from both folds too. Then those who are reborn in lower realms, I say, could not unimaginable suffering, you see, not breaking under unimaginable sufferings, then I give breath for them, give them freedom and liberate them. Then I will bring them to full enlightenment.
So making this about sorry. Please repeat it. So please repeat the second time second and third. So this is the first time. So without wanting mind, I must make a strong determination that I will see.
There are a few tantric vow. Okay? In the presence of, oh, say the old and all the put the subs together there. The lamatage visual. Maximum determination.
So the merit the merit and happiness that then every day every day the the merit even increase even much more when you take. And even you didn’t even you did not maintain on the part on the tantra path in this life. But if you kept the vows, the the root vows and the tantric vows. They have, say, fourteen root vows and abstain from those. So if especially that, then there are the eight heavy ones and things like So I if one kept practice those vows, if one did not didn’t get inverted on the path, on the tantra path, then one will achieve enlightenment, you see, within three lifetimes.
If if not, within seven lifetimes. If not, then within sixteen lifetimes. So definitely, one will definitely achieve enlightenment within sixteen lifetimes. So that’s the explain That if I received initiation, say, the great Yogi Saraha. In the commentary, great Yogi Saraha is the guru of Tilopa.
In his commentary mentioned as a after heaven receives initiation well. And then I say, one will be one will be initiated again in life to life. Then within seven lifetimes, with without meditate without meditating, one will achieve attainment, he says. Then one who one who did meditation lived lived in Samaya. That even one didn’t get to did some heavy karma didn’t even achieve enlightenment in this life, but definitely will achieve enlightenment in other lives.
So in one time the text that mentioned why what I said. So you want kept the vows and then the the discipline vows and then he didn’t get mentioned in the past, then one will definitely achieve enlightenment within three lifetimes, within seven if not within seven lifetimes, definitely, within sixteen lifetimes. So feel great joy, happiness, having taken tantric vow and has all this advantage that this is the vowel that the tantric vow is the one that by practicing that makes to achieve enlightenment not only in one life but in the the the the brief lifetime of degenerate time. Yeah. Then the good reaction The guru guru asks you, who who are you?
What do you like? Who are you? What do you like? He’s not saying what food are you like? What food are you like?
Say, noodles or ice creams or something. It’s not saying that. Anyway, who are you? What do you like? So asking the race, oh I think it’s for me.
Asking and the race and the wish what you have. So the answer to that is either fortunate one like Kripis. So either fortunate one that that give answer which say which race. So Mahāyāna race. How’s how’s Mahāyāna race?
How how you solve the Mahāyāna race? Is it if there’s if there’s total benefit of the attitude is the bodhicitta that’s taking the responsibility to work for others. Taking the responsibility to work for others. If you have that attitude, then you see you are the maha. So you so I say, Mahāyāna is all the fortunate you are the the they were the fortunate being.
If you have the attitude, taking responsibility to work for others. You know, the work to liberate others from oceans of some sort of suffering and bring them to enlightenment. So that one that work is taking taking on responsibility on yourself. So when you want that attitude so then you are then one of the fortunate being, And then expressing what we wish is the great bliss. Because great bliss is the quick path.
That is what by achieving that, that’s what makes you achieve enlightenment in a brief lifetime or regenerative time within few number of years. So therefore, then you are expressing your wishes. I like the I like the fortunate one, like the great bliss. Then, yeah, then asking after that, what are you gonna do with the sun with the sun the spiritual son yesterday by giving inner initiation to you by the vajra master. By giving initiation, the it become the the son.
So the to do to do activities to do activities within the the world turning kings, you see, in the in the palace, you see, in their circle, you see, do activities, that and that’s it. Then you need to become the born to the family so that you can do the activity. So here, like that’s similar. So by granting by giving the by granting inner initiation, then you become the spiritual time, you see. So so that so here, that’s why it’s called sun, spiritual sun.
Son, what you’re gonna do with this great bliss? So ask a question. Then the answer to that is I seek samaya of the supreme enlightenment. So by by achieving great bliss and then you achieve enlightenment. So achieving enlightenment is a samaya.
You see, you can’t change. Cannot cannot transgress from that, you see. See, from the determination teaching enlightenment. So that’s why it’s saying, I seek the samaya of enlightenment. So therefore, you need the good bliss for that.
So who are you? What do you like? So then you answer. I, the fortunate you say in maybe you say in English. I, the fortunate one, like great bliss.
With that, what you’re do? You understand what you’re gonna do with that? Then now you answer, I seek the samaya, the supreme enlightenment. So now so now I already mentioned that from Lama Tsongkhapa’s teaching, the how sentient beings are suffering. You remember that?
All the with all those examples. First of all, first thing is the hell, real, hungry, ghost animal. All sentient beings. From them, I receive all my past happiness from beginningless time. Then all the after including present happiness and all the future happiness, I think, I received by the kindness.
So how so therefore, each helping is the most precious. Each hungry also more precious. Each animal is more precious. Each human being so each is the most precious one. Each individual is most precious one.
Think that. Then think how much they’re suffering by remembering what I mentioned that the. Most unbearable is suffering. Now think Therefore, I must achievement. Make strong determination.
Make strong determination. Now that bodhicitta transformed in your heart. You hear another one of his drum? Transformed the moon disc at your heart. Now next thing.
Without mind labeling, there’s no there’s no hell. There’s no enlightenment. There’s no all this. There’s no all this this and that. I actually object From sound, smell test, tangible object, this.
There’s no all this phenomena. Called this and that do not exist. I say, wouldn’t exist. So clear. So it’s clear all this came from the mind.
Millie millie millie imputed by the mind. So therefore, Therefore, no phenomena are actually object. No phenomena do not no phenomena exist from their own side. All the phenomenas are totally empty of existing from the other side. So contemplating this.
So now look at your open eye. Look at everything. Here. Look at all the look at all the things here. All these forms, sound, or the form appearing real one from its own side, and then you’ll get the sound.
Analyze sound. Sound, there’s a truly excellent sound. Real sound existing from its side. Sound what you smell. There must be stronger smell longer longer we sit down.
K. Longer longer we longer longer perhaps sitting down. Just maybe a stronger smell, so good for emptiness. So so real smell real smell, you know, smell what smell. What we smell is real one from its own side.
So high bar tends to tends to absorb that. So now everything is here appearing real one existing from its own side. So all the phenomena are appearing like this to oneself. So all these are hallucination. And including the eye eye, you see, appearing to oneself, how does the mind, a real one existing from the side.
So all this so all this all this talk it’s burning. So there’s two legs in the smell burning. So so all this empty. See? So all this now look at all this not true, false.
They’re empty. All these means, you see, hallucination, totally. In reality, they don’t exist. Think think the meaning of all this hallucination. Things appearing to you through.
Think all this meaning. See, empty. There’s no such thing there. Empty. All this empty.
Eye this eye is empty. Total nam is empty. And, actually, all these object from sound, everything, what you see here, all these things that that, that in your view is something real. Everything are empty. Even that sounds empty.
That nose that sound come from nose. It appear real. If that sound appear real, but it’s a reality. It’s. Now wisdom now your wisdom seeing seeing emptiness is one taste with emptiness.
Your mind, if it’s original, seeing emptiness, one taste with the emptiness. In the view of that vision, there’s no there’s no such thing as object and subject, mind, and as a object emptiness. There’s no such thing. There’s no such discrimination. Now now that wisdom, one test with emptiness.
Now that is manifested into five-pronged white vajra standing in the moon disc, in the center of the moon disk. Now you think a guru that he visualize the at the heart, there’s two bodhicitta, absolute bodhicitta, and then vajra, conventional bodhicitta in the moon disk. So visualize that. Now replica of the conventional bodhicitta from moon disc came down, absorbed your absorbed your conventional bodhicitta. That was in the form of moon bodhicitta, the which is a form of vajra a form of white vajra, come out.
Replicative that come out, absorb to your heart, absolute bodhicitta. So then now generate strong faith that your two bodhicitta is comp is a is a stabilized forever. So make strong strong generate strong faith. Your two bodhicitta is stabilized forever. So this this meditation, such as strong meditation, then this such as strong meditation, this then often as soon as often as soon as spend time in this, it directs your life towards enlightenment.
The strong meditation directs your life towards enlightenment. The lama, the actual vajra, come out. They touched the flower and vajra at your heart. Then putting vajra on your crown, then it’s giving you instruction. Today, you are blessed by all the Tathagatas.
And the secrets of this mandala, you should not reveal to those who have not entered the mandala, those who have no devotion to the the the tantras of teachings. Means even they have received initiation in the past but lost faith in tantra. See, so cannot rebuild the secrets of mandala to them. It is it is said one of the high Nyingma lama. I don’t remember the name.
By by revealing what a day to you that is day to hollow object to some unreceptical, to some people who are not reciprocal. And then due to that due to that obstacle revealing seriously, then lama the lama passed away. Something like that. So now next one is initiation, the entering the curtain of the mandala. Then in enter inside, then do circumambulation, prostration, putting like that.
Putting into the place and involve wisdom and expressing words of truth. So the so physically, curtain of the mandala is opened. Then you grab the guru action of vajra’s hand or the vajra in the hand. You grab with both hands. Then the guru action of vajra.
So you can the mantra of one of his dharmas. The two of inside the mandala. Think you are inside the mandala. You are taking inside the mandala. Then now secondly.
Don’t think don’t think that this small mandala, you see, then even one person won’t fit there. But should we take large should visualize a large mental. Even the head may not fit inside. So so now you have a small mandala. I see one fist around.
Then you are prostrating with full length of prostration. Full length of prostration, you see, to that towards the the the guru that visualized the in several I’m offering and the service to all the the Vajra Sabha who is essence of all the. Please bless me. Then think that you are blessed to you’re blessed to be capable to my offering and the service to the Tatagradas. So again, from the eastern door, prasad offering to guru.
The guru put the vajra on the vajra on the head. Today you’re the disciples in the mandala. And by entering the mandala, it has left a special potential to achieve the enlightenment, the state of all the. So, therefore, you entered in the you entered in the lineage or race. Therefore, I will generate you to I will generate you the body wisdom.
By this by this wisdom, by generating this wisdom with you that you will achieve supreme enlightenment. You’ll be able to achieve supreme attainment of you will achieve you will able to achieve the supreme enlightenment attainment of all the Buddha. So, therefore, no question about common siddhis you’ll achieve. And you that you should you should suggest this mantra, this tantra, you should not reveal those who haven’t entered entered the mandala. And same, those who don’t devotion, same.
Who who lost devotion? No faith to tantra. Then they apply same. Even they have taken initiation of that, but they but they broke some of the guru. This is also same.
You cannot cannot that’s even worse, cannot reveal. Mhmm. So so you do that, you got samaya will be disintegrated. Mhmm. Then Then putting vajra by holding a hand to the hold a hand of the disciple or put putting vajra on their on their head.
And then this is your samaya. Not reveal the secrets of mandala. The secrets of tantra. You so this is a place. You can’t transgress you can’t transgress from this.
And if you reveal this seriously of the of the mantra, the seriously of the not just the sacrament, but the seriously of the tantra. If you reveal, if you transgress from the samaya, those whose mind is not ripened, then your head will be if you transgress from the samaya, your head will be cracked. This expressing the shortcomings of body. Then then putting vajra at the heart. The the vajrasappa is entered in your heart in your heart, in your disciple’s heart.
And then if you reveal the secrecy of this vajrayana, then this vajrayana, which is entered in your heart, will will leave from your heart, will split from your heart. So if you it it seems there’s definitely this feeling there. Sometimes you you talk about Tantra to some people who see secrecy. Then after that, after you spoken that after you spoken that, then your heart your heart feel empty. Something is gone.
Something is lost. That I think shows Vajrasattva and then heart left, you see. So definitely this experience there when you mention some secret things to some people, you see. If otherwise, you feel something is completely gone. Your heart is totally empty.
Also yeah. That then during retreat, you see, you build happiness in your heart for for days and weeks. Then one day, you see, then you talk to somebody and then you could disturb, say, something your mind. And then, say, something happened to someone. Then then same is the happiness that you build, you know, that’s last there’s weeks, you know, suddenly gone.
So definitely the signs there is what it’s saying here. So it’s by putting you at a place by explaining shortcomings of the mind. This would be I didn’t about drinking this water, the the nectar. And then if that if you transgress samaya, it burns in the narak. Then it’s been samaya.
Then if you put by doing this water, if you protect samaya, then it becomes realizations, enlightenment. And therefore, drink this. Yeah. From from now on, I am the you the disciples of vajrapani who draw Mandala, explain Mandala. No.
I am your Vajrapāni. If you wish to achieve common sublime realization, then you should protect samaya vow. We should do what I said. And then you should not belittle it. With the body, spirit of mind, do not belittle it or to criticize criticize such as the form of body or the immoral as a moral as a immorality or so forth.
So then by having after having made a connection with the the karmic group disciple or, say, an so initiation like that, having met karmic connection. Then with the recognition group disciple, then given up then we’ll let all criticize. And then if it’s done by this, then, cool, that happens. Then one falls down there, held in without doubt. Then this is putting a disciple under the pledge to listen to guru’s advice, which is the putting the say, the disciple enters the pledge of the first root fall.
The fourteenth root fall to abstain from, So this is the first one. So this is the heaviest negativity karma. Likewise revealing secrecy secrecy, you know, the the vajrayana. Even the secret secret substances secret substances relating to those who are not reciprocal, then it takes away one it it takes away one’s realization. It shall come in.
And in Tantra text, Samputa Tantra, ninth chapter. Some the tantra text is Samputa Samputa. So the third chapter, it is said that text and drawings and statue, They were some of the secret deities that used for practice. So if it is seen by those who do not have fortune, then one won’t obtain attainment in his life. That So it is said in the it is said in the text, fifth chapter, even this even one has created the five uninterrupted karmas, killed father, mother, killed Buddha, wounded a Buddha, caused schism in the Sangha, even one has created those five unidentified and very heavily karma, still one can achieve enlightenment in this life.
But the but but but but who give up after having received initiation or having received teachings, the met connection with the karmic group of disciple. Then one has given up also the say, belittle or criticize. Then you see, it said it said it said enlightenment cannot be achieved. It such a heavenly become a five and then become if you create that, still you can achieve enlightenment. That mistakes are not instead of devoting virtue friend, you know, opposite that the opposite, you know, the mistakes that didn’t happen with the virtuous friend, then one cannot achieve enlightenment.
But it is said it is mentioned there in the outlines of the eight shortcomings of having made a mistake devoting virtuous friend, the lost, say, broke samaya or this the sorry. Giving up or the criticize like that. So can enlightenment cannot be achieved cannot cannot be achieved in this life. So so as far as long as that as long as that is not purified as long as that is not purified, enlightenment cannot be achieved. As long as as long as there’s no change from the disciple that disciple side didn’t change, the enlightenment cannot be achieved.
But I think not only this life, it’s just general issue. So but from this, know, the confess and the purify and the practice of purification, what the guru advice, all that. Then by placing the guru, and then then, I see, generally speaking, then enlightenment is possible. It’s not it’s not saying like like Christian like Christian religion. Once you’re born in hell, then you are you are you are in hell forever.
It’s not quite it’s not like that in Buddhism. But if you change the bodhisattva side, if you change your mind, you purify all the negative karma, that even those even though it’s a heaviest negative karma, you’re confessing it, you know, purifying and the what what if the guru advised, they follow that by practicing that, then the guru then able to say then, again, the the a there’s a possibility to achieve enlightenment. Sorry. That’s that’s not how we just describe this. Just generally, like this.
Though so the said, who who belittle it or they give up and criticize guru that they have they become so heavy. Leave aside that actual person. Leave aside that actual that actual person who actually criticize or give up, you see. You know, participating, enjoying or participating with that actual person, no question. Even the even the even the person even the person who like who participate, who likes this person, who criticize or did not receive the same guru, you see.
Even with that person I think it means like this. The person who give up guru or the other ones criticize the guru. So with so heavy karma, the actual person who created the karma, no question, won’t achieve realization in this life. They won’t achieve it in this life. But but even the person who liked that person and who spent time together with the eating or sitting, you know, happy with that person and doing things together.
Here, it says, who who person who even the person who, together with that other person, you know, being happy in general, see, even this person won’t achieve realization in his life. Even that person who kind of happy with that per with that person who broke some of the root vows. So who participate with that person. So one is a realization in his life. And he’s so much from I received many initiation teachings who is same as the intelligent great pundit and great yogi of Heruka.
Rupa ji used to say during this time that even the person who who give up guru or criticize guru, where the person is, the area where the person is. If you drink the water where the area where the person is where that person is, if you drink the water from that area, Even by drinking the water, then you get reborn and then you get reborn in the hell realms. I think it means you regenerate your mind. So the person being there the person being there, you see, it pollutes the it pollutes the the land, the area, water, whatever it is, it pollutes. It is pollution.
So by doing the water, you degenerate your mind, it affects your mind to degenerate it, to lose faith and so forth. So you experience degeneration. So it’s it makes it makes makes heresy negative thoughts that makes you to be born. That’s how the how the water even makes you born in the held in. So the logic is like that.
So he’s in a song which used to say like that. So no question about actually receiving food and food and the food and drinks and the clothing, whatever from that person’s hand. Even the statue of Buddha, pictures of Buddha, even though holy object, but coming from that person’s hand. So normally so so it comes with the pollution. The holy object doesn’t have mind to harm, but it came from that person’s hand.
So so it is can comes with the pollution from that as it come from that person’s hand. So in the so it got very heavy to keep to keep those people’s things to accept, to keep in the room. So it it makes to degenerate your, you see, your experience of meditation or lose cause to lose faith or the dress, heresies, and so forth. You get a toss towards guru. See?
However so in monastery in Sera, there’s one Vinaya text, very clear written, very clear, very useful. So, normally, many people, they memorize this memorize this Vinaya text. It’s composed by one lama, I think, from Sera monastery. So, it’s a it’s a found this text is found very useful. So, many people, they memorize.
So so during during Geshe Lhundup, one he already passed away. One great teacher who fully dedicated, you know, sephars for the teaching Buddha for sentiments. So when he became abbot, I think he came to right after he became abbot, he was appointed abbot. He came to Kopan to ask lama to help to build a new to build a new Gumba. Before that, they had very small had a very small house.
Maybe maybe something like this or a bit bigger. So so very very old monks. Basically, the monks came from Buxa, the elder monks. So he came to and as Lama was not there, so he waited. He he so he dropped dice on the table in my room and went, if Lama if he waited for Lama, he would will whether he will help not whether he will help or not.
He So he waited, the lama made plan. So one year to teach in the Austrians, and then he will get from centers they offer. I’m not sure one hundred thousand dollars or I’m not sure something with that to be able to come back just from Austria teaching the the centers. And then Geshe-la spent one year, I think, in Australia. First four months, there was no time later.
Geshe la was around there. He was around there. There was no time later. So he misses Sarah. He miss Sarah so much.
He see even the walls. He see even the walls, the not in Tibet, the South India. He even see the walls of the house. He missed so much where there’s no nobody to talk to. He doesn’t speak English.
So it’s time later. And then then somebody found a translator in Dharmasala Street. So one boy they found one boy in Dharmasala Street Street. You know? So he can’t translate even patience.
He can’t he can’t he doesn’t know even patience and then English word patience. So anyway, so Geshe la, Geshe la, who’s very old. So he today he spent many hours teaching this young boy this, you know, this text. He spent many hours today to make ready tomorrow to tell tomorrow to give teaching in the class. But today, spend many hours.
So like that, you know, taught for long time. Say, what what I want to say. So anyway, Geshe Geshe Lhundup, the lama who wrote this text, this Vinaya text, you see, there was something wrong with his guru. Even though he wrote this text so well, Vinaya, very useful. But there was something that guru was in the prison, was put in prison by the government or something.
But this lama had the opportunity to help but didn’t help. So then, to burn. I wanted to collect all those texts from the monks, burn or something. He didn’t want others to memorize this. So afraid to get my pollution.
Also, yeah. So then then then another story happened. Some they gathered, and they want to burn some of the text. So then that time, Geshe Lhundup, he stopped. Anyway so in the past, those people who criticize when they bring, you know, all of just my room, so I just put outside just put outside.
Of course, it doesn’t mean it of course, it doesn’t mean I’m the good I’m a good practitioner, good will. Just not saying that. But just just be careful to not to not make extra pollution or degenerate mind, you see, loss of clarity. So so yeah. Yeah.
So a a question for this to the guru. So just before saying that, it it says, if you desire attainment, it is very easy to develop the life. It’s very easy to complete develop the life. Even the time of death comes is easy. But protect the samaya all the time means that if one broke that, then that was the most difficult one.
By keeping that, you see, even the death you know, even one has cancer or, you see, death happens, whatever, it’s nothing. It’s easy. Doesn’t get doesn’t get just having cancer. Doesn’t get a born law lower realms just by that. Brave one breaks.
You won’t create this heavenly karma. Then from so many ills, one is to suffer in the lower realms in the health and method. Yeah. So the involvement within that, then maybe yeah. I wish.
Yeah. Maybe maybe faster if you read the English. Maybe you have a microphone. If if you read English, the microphone. I think if you read.
Yeah. So I’m gonna read English here. That’s not the correct translation. Okay. Faster.
So purified emptiness. And then here’s arise transform into whiteness. From a state of whiteness, arise. So it’s left out of. See, from a state of emptiness while one is while one is state of emptiness.
You don’t stop emptiness. Then then doesn’t doesn’t become if you stop emptiness. So it’s awareness has continued. So therefore, Tibetan word. So or that’s whom from which comes a vajra marked with the Holding a a cleaver.
I know what it I don’t know what it’s saying. I’m not sure what it’s saying. Face and two arms holding a cleaver and skull cup and standing in the posture with left leg outstretched. Maybe maybe I if I do my own answer. So on the crown on the crown, there’s a bum, a white bum that comes from the water mandala.
Water mandala, white, round, And then in the center, there’s a vase half down, half up. Then then there is a donor with heart. Then at the at your heart, there’s a yellow LAM. There’s a earth square earth mandala. Yeah.
So square earth mandala, yellow one. And at the corners, there are three VAM syllables. At the corners, you know, I don’t know with whom. Three from Bajada. I don’t know with whom.
And at at the level, there’s a RAM. RAM transformed to a triangle shape of fire mandala. And so like this, not flat, not up like this. Very sharp, you know, extremely hot burning. They don’t know the the ah.
So previously, the the the the of the and then the which at the corner of the earth middle, that’s a which is the the essence of the And then yeah. Then here, the ramen has gone to the fire fire triangle of fire mandala, very sharp red burning one, extremely hot, and then it burns with this RAM, which is the essence of the fire. Down below your down below your feet, there’s a yam. Blue YAM, that’s a wind mandala wind mandala moving moving one When the mandala, you know, moving one, you know, moving one, lifting up you. Then in the shape of bow, and then the corners, they are cut.
The curve cut is in front of you facing semi same direction as yourself. So corners, there’s a pattern. Both corners, there’s pattern. The flag window producing wind. I didn’t adorn with the jet.
I didn’t material fire, extremely hot red. Then the this very violent, very unbearable, say, the wind, you know, moved. And then the fire and the wind, they went up, pushed up by the wind, and it went to the to enable the fire. Then the fire burned, you see. Again, the wind came.
Again, the top of wind again came. Then the the fire burned. Again, wind came. Then you see burned your heart square earth, become completely hot, totally hot red. And then you do that, you boil your crown water.
And then from the boil your crown water, then do then the nectar flow down from your crown. Then enter in your body, feel the whole whole body feel fully satisfied, completely satisfied, and experience great bliss. Experience great bliss and fully satisfied. Yeah. Like that.
Mhmm. Think then. So I think that then also the wind, the wind mandala, lifts up you lift up you. So lifting you, you see. I guess like, I guess like you are on the big surf.
You’re standing on this big surf, say, wherever they were, say, all the airplanes, you see, the small flight, you see, you you stand on top. Anyway, wind lift up you. So along with that, nectar, like rainfall and then absorb absorb within you to the pores. Okay? So a strong concentration of that.
The wisdom that was involved, then stabilized by putting a Vagra on the head. So then next one is question to the mandala is to reveal for the disciple by dropping the flower to show which lineage of deity or which type of deity the disciple has made it to achieve and what kind of highest great attainment, middle attainment, lower attainment, what attainment the disciple will achieve by drawing flower. And what’s the reciprocal which date is the disciple, which vessel or which, you know, type of deity. Then please reveal the merits, say, the capacity, the amount of merit. How long will it take to achieve enlightenment?
How long and how short show the level of merit. Okay. Then then the then the flower is not allowed to do too. Yeah. So then, see your flower.
So I just I just recite from here. The request for this one. So, usually, she would done standing there. But I think I have to rush, so I think excuse for outstanding. So the K.
Maybe, one. Oh, yeah. Okay. Kneel. Maybe one.
Yeah. None. And maybe, yeah, leaving too. Yeah. That’s it.
Maybe maybe just so maybe maybe maybe wait. Maybe wait. So maybe some some members could that. Maybe maybe it will come, then stop there. Left.
Can we stop there? Be responsibly. Be responsibly to it. Then so they can so they want to do it. I think it takes time.
So they can offer on behalf of everybody. So everybody have to start the mantra. Okay? Forever. So this is regarded very profound method to be to be the disciple, to be guided by the deity until the enlightenment is is achieved.
Say, hand off the disciple to the deity. By calling the deity whom the your flower is received. Now so the flower from the flower, when it was when it was passed, it’s supposed to be had generated in the the five syllable, essence of the five wisdom. So therefore, from the flower that you are in the crown, nectar nectar flow down. Nectar flow down, entered in the body mind, generated bliss, understanding emptiness.
So that’s the essence of the flower initiation. Then at your heart, there’s a moon disc. In the center, and on your forehead, there’s rum. And then then inside your eyeball, there’s already in your own. Outside the eyeball, there’s a like a fog in this audio obscuration.
So then from whom beam emitted the rum, rum, from the red rum, red hot red beams emitted, then burned all this. The like, a fog in this air, all the obscuration burned. Then onwards inside the eyeball beams immediately strike the guru that is visible, the emantra, the eye. Then from that eye, you see, the natural flow down, like from the wire when the rain comes drop, you see, drop comes in like that. The natural flow down to the beams from the from the eye of the the metaphyse.
They received your eye. Then think I’ve achieved the I’ve achieved the talent and wisdom eye that can see all the past, present, and future. Everything see, say, without an obstacle, without any resistance, can see directly. Okay? I think we receive the wisdom that then take the eye cover.
When you take the eye cover, then all the obstructions are, let’s say, dispelled. Okay? So take away the eye cover with the ignorance of the departments. Okay? Now think that you are seeing the mandala outside of the cemeteries.
Then the protection wheel, okay, or the transfer window fire could be covered, actually. Then inside this, as I mentioned, four doors with the gate, which is which is all the character, all the beauty’s characters. Then in as if you are seeing, you know, vividly. In the center, there’s The complete the nine the nine heads and the forty I would say, thirty is the four, the arms and the six legs, all the thing. You are seeing you are seeing vividly as you can touch.
So the mandala and the deity is sporting. So, yeah, they use.