Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 129-minute teaching, Lama Zopa Rinpoche explores Yamāntaka as the guru’s wrathful manifestation, beginning with the three levels of yama: outer targets delusions, inner addresses self-grasping, secret governs energy channels. He traces how the absolute guru manifests in forms suited to each student’s karma—appearing differently to advanced practitioners and ordinary students—which is why recognition proves difficult. He illustrates with stories: a butcher manifesting as Yamāntaka, a frog carrying a teacher’s reincarnation, Maitreya appearing to Asaṇga as a wounded dog. The practical work centers on guru devotion through reflecting on the guru’s four kindnesses: sun dispelling ignorance, captain liberating from saṃsāra, doctor curing the disease of delusions, waterfall extinguishing suffering. This ordinary appearance enables direct guidance. He concludes by connecting this to two-stage tantra practice, where enlightenment means recognizing one’s mind as the absolute guru. For practitioners with Yamāntaka initiation.
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File: 32 2005 04 16 YAMANTAKA.mp3
UUID: 47476b5c-ec95-4a05-86cd-88329fff2fde
Teacher: Lama Zopa Rinpoche 1
Collection: z Malaysia (Lama Zopa Rinpoche 1)
Date: 2005-04-16
Recorded at: Buddha House Adelaide
Duration: 129.7 minutes
Words: ~8,361
Good afternoon. So I guess nothing happened last night. No death or miracle miracle is to survive. So yesterday, I mentioned about about what means or in Tibetan. So there’s a.
Ultra. outer yama, inner yama, secret yama. Utrayama is what I mentioned last night. Inner yama is the ignore the root of saṃsāra, the ignorance, the self I say, self grasping of the person and self grasping of the aggregates that inner yama. The is the wind which is inside the left and right channel, and then the center channel, and then the then there’s a smaller channel.
It’s a small, say, yeah, channel. The the the right side and left side. So the so the wind, which is in the roma, yangma, hasn’t entered in the in the sense that the secret yama. So outer yama, the the the antidote to that, open it to that, the the the the and the belief of understood took that took that radical form out of compassion to compassion towards all the sentient beings. That’s the main cause of manifesting in wrath.
So this with that with that caused by that compassion to us also, this wisdom, they manifest into this extremely wrathful aspect. So I do go to the outer yama. So the inner sense, inner yama, the root of saṃsāra, the self grasping. So the so under to that, to to what eliminates that is by the the wisdom. So this this wisdom this tantric wisdom is is that what what, say, eliminates the self grasping, the root the root of saṃsāra.
All the the all the delusion, karma, and all the the sufferings of each sufferings of each each realm. So by ceasing this self grasping, including the see the imprint of it, then able to then able to achieve, say, nirvana or solitary peace. Then not on that not on that, great liberation, full enlightenment, cessation of even the subtle negative imprint, which by ceasing that, ceases also this dual view, the truly existing appearance, all this can ceased. So the antidote to the wind in the roma, the left and right channel, which doesn’t go through the center channel. So that that’s the so so wind which entered in the center channel, I think that is so from the from the so wind not flowing into the center channel.
That’s the obstacle. So the wind flowing in this channel. From that, then the all the the all the the graduated completion stage, every stage. The from the through that wind entering, abiding, observing, then able to able to stop the let’s say, able to exercise the clear light in the extremely subtle mind by by making the the flow, the dissolving of the gross mind by by, say, by making it not visible by controlling that. So it will rise the clear light.
Some sometimes from great bliss, They want to impure impure it is your body. Then so first, the clear light for example. As a what one does for common ordinary ordinary beings, animals, you mean what what they experience at the death time. The Even without meditation, just the happening here, The gross mind stopped and the extreme subtle mind appeared. That’s the very last it’s called the extremely subtle dead mind.
So when that stops, then then starts the intermediate stage right after that. They revert the see, then mind become gross or the visions, you know, start to reverse. So It happens but unable to recognize. So through the default. So for the class of the fourth one, then as it is the special technique, What you meditate during the life, what’s gonna happen at that time, what that experience is. So all those twenty five absorptions, the the clear light.
So you visualize during the, say, maintain on those things as it can happen during that time. So you maintain during the life. That by applying death onto the clear light, you see the those great purpose of means applying with it. See? So you use see?
But so by doing this meditation, then you purify during the generation stage, the you say, you leave the potential in my preparation to purify ordinary date ordinary, say, intermediate stage rebirth to achieve the past time. So that’s completion stage, resultant dharmakaya, sambhogakaya, nirmanakaya, then you create cause or the potential to achieve result time. This when you do from the generation stage, so the main the main meditation or generation stage is this. You use the three kayas. You use you use the or the death and intermediate state and birth and part to achieve resultant dharmakaya.
So when you achieve the completion stage path you then when then you enter into you enter back into the ordinary body. And then during normal activities, you do practice maintain a clear light, then the illusory body do the practice of that. Then when that session, since you then enter back enter back into the old body into the normal. So that’s so the that then that time, the past time, and that then the part time dharmakaya, the clear light, and then that’s the one that actually direct remedy to to the. The disturbing thought obscuration, then the the that’s The the particular the meaning extremely subtle That’s it.
Like the paramitayana. Mahāyāna paramitayana path. On the lower path, there’s wisdom directly perceiving emptiness. And then on the higher path, there’s wisdom directly perceiving emptiness. So that here, the in in the highest tantra, the extremely subtle wisdom directly and this and they create a lot of meaning.
And so that was that so are the gurus mind. Gurus mind directly. So they’re the ones that directly ceases the obscurations. Then with the support of bodhicitta, able to seize the the, say, this subtle defilement, the subtle negative imprint, so you’re able to see. So similar here.
So then we the clear light of meaning within that direct sees this this type of scripture and then also the, say, the subtle defilement. Of course, here of course, here, the you can’t achieve this without bodhicitta, as I mentioned yesterday. bodhicitta is already done as realization. They’re already as a foundation preliminary. So with that realization, bodhicitta, you achieve this clear light illusory body, the unification and the unification of no more learning.
So that so what I was gonna say, the wind that was so so I’m saying, so the whole realization of the the unification of no more learning all comes from this, you see, wind entering the center channel. Wind, which is the left channel, right channel, you see by entering the center channel. So all the progression, the that’s completing the unification of no more learning, you see, completing the, say, graduate completion stage. So the we know which is the channel, that’s the secret that that’s the. This see.
So So this The transcendent wisdom, non-dual bliss. The inner yama, definite meaning of yama manifested in the interpreted meaning yama is extremely wrathful aspect. But So who is the? It’s the it is all in oneness. The is it the deities?
All the Buddha’s holy mind all the Buddha’s holy mind, transcendental wisdom and and dual place for this this This This which the In Tibetan called, primordial savior. Oh, yes. Unification. The primordial mind that which pervade all the that which that which pervade all the phenomenas, which has no beginning nor end, eternal. It is not since permanent.
No beginning and no end, eternal. So this is this is what this is the real meaning of the guru. When we so this is what we have to remember. When we when we when we see guru, this so this this is the this is the real meaning guru. This is the absolute guru.
So guru has come absolute guru and conventional guru. So So this absolute guru, this which pervades all the phenomena and is it no beginning, no end. And this whenever a sentient beings karma has ripened, you see, all phenomena is covered by this absolute guru. So therefore, whenever there’s that particular sentient beings is come as a ripened to receive guidance, then without delay, in a second, there’s a special quality of Buddha, especially a special power Buddha. Without delay.
Even a second, that absolute guru, that dharmakaya manifest takes form. You see, in the in the pure form pure form form of Buddha pure form of the form of Buddha. So so those who are those who are sentient beings who are Ārya bodhisattvas, who has achieved the wisdom directly, perceiving emptiness. Fourteen, as they might be much more pure and then manifest in some of the aspect. And ordinary bodhisattvas, those who have achieved the first part of part of Mahāyāna part of the merit.
So within that, small part of merit, middle part of merit, great part of merit. So who has achieved the great part of merit? So there’s no question about who has achieved the Mahāyāna path of preparation, the Mahāyāna path, no question. So those ordinary bodhisattvas, then that absolute guru, dharmada manifest in the Nirmanaka aspect. Then those who are who haven’t achieved any of those parts, you see, more impure.
So whose mind is more impure? Obscured, much more obscured and then manifest manifest in ordinary form. Ordinary form ordinary form definition of ordinary form is manifest in ordinary form. The definition of ordinary form is showing having delusions and having suffering with the body and mind, having some type of suffering, and mistaken actions. So so that is the showing having delusion, having a suffering or saṃsāra, the having showing having problems, you know, mental problems, physical problems, and missed mistakes in the action.
So that is that’s what it means manifesting ordinary form. So those whose mind is much more obscured, See? So so including like myself, those of us, those of us, didn’t like this whose mind is so obscured. You see. Then can because mind is so obscured.
So, you see, haven’t reached even the, say, those ordinary for the subject part of what they what they achieve we haven’t achieved in those part. So heavily obstructed So many, let’s say, many, say, impure come out, say, in so many departments. So, we so therefore, We cannot see the absolute guru. Manifested in all these four class of four the four the one thousand Buddha, the fortunate union, including, say, the Maitreya Buddha, all these. So manifest in the those who manifest in sambhogakaya aspect and those who manifest in the nirmanakaya aspect.
In the aspect of Buddha, cannot cannot see. Oh, we cannot see. One one cannot see. Cannot cannot see with all the the the departments of, say, the obscured mind, it hinders. It blocks to see pure form.
And that’s by Buddha. So therefore so therefore, you see, with that with those aspect cannot guide us directly. You see, give refuge of the Buddhist the which definitely brings us to enlightenment. The sūtra commentaries, say, all time mission, so forth. Then In Tibet, even who taught Alphabet is counted guru.
Because by having having learned by having the person by having taught a lot of it then you are able to study Dharma. Able to study Dharma, see, and practice and have realization. So the so count it as guru. However, that then Tantra commentaries and that the the instructions. As soon as a grant or other the great teachers, they will receive in from those other great teachers.
We received initiations, Tantric initiation. So so which which definitely brings which definitely brings us to brings to enlightenment that even the, say, even the few syllables, mantra, lung, each of those words definitely bring us to enlightenment. It leaves a positive imprint this time on our mental continuum. Then that cause in the future to meet Dharma to receive higher to receive the body of the happy migrated being human birth and met Dharma in that life. Then, you see, practice then from life to life.
By developing mind, then able to seize the defilement, gross self, and able to achieve full enlightenment. So even few words of oral transmission, one verse of teaching, say, few words of oral transmission, it definitely brings us to enlightenment. No question. No doubt. So, So so here the so here the point that I’m trying to explain is that so the the absolute guru, dharma, you see, bound with infinite compassion, embraces all sentient beings.
Never give up. Never give up no matter how much we engage heaviness in the karma, how much cruel or heavy in the karma we engage, how how much evil or cruel become as to other sentient being. See, so harmful even to oneself. No matter. However, the compassion never give up.
The sentient being even for one second never give up. So how do you so many these texts also many as from our side, say, as a mind is so obscured. So so then only way the only way can help the only way, say, directly can communicate to us, can that can guide us is the aspect that we can aspect that we can see and that we can see. So therefore manifest in ordinary form is exactly according to our karma, the impure karma impure mind, mistaken mind. So a manifest that form exactly, exactly according to that, fits to that.
So that is so that so that is only by taking only by taking ordinary form that we show as having delusion, having suffering, mental or physical problem, and act with mistaken action. Only by showing that. See. Then get the only then only then contact us directly. You know?
Reveal all these means, as I mentioned before, the reveal all those means. The giving refuge at the three levels of of of of of of of of of of of of So as I mentioned, those that the great lamas will receive initiation. So Tantric initiation. Then commentary or or or the essay, instructions, then sūtra, room, or commentaries. So various means guide us.
Peaceful manner or lustful manner. What various means? Oh. As I mentioned during the retreat, same. So without if you don’t have this ordinary aspect, see, the guru, say, say, it’s absolute guru.
This this. Which manifested in all those different aspects of Buddha, which has mentioned before. From where Buddhadharma, Sangha comes, from where Buddha comes, from where Dharma comes, from where Sangha comes. So now this if this did not manifest in this ordinary form, you see, having delusion, having pro mental problem, misdiagnosis. Then then we are one self aware.
Total total lost. Total lost in some sense. Totally complete guide list. So as I as I often mention, the child left on the desert, desert where there’s nothing, not where there’s nothing, nothing grows, but there’s nothing so hot, hot desert. So there’s nobody there.
Child, say, left there. So like that, totally lost. You see, if if you don’t have this, you see, absolute guru, the dharmakha is guiding us from where I was originated all the Buddha dharmasanga, you see, From where all the Buddha comes, what the what the which manifest into. So body see, one once so see, oneself child left in the left in in the forest in the, you see, the nighttime, no light and totally dark and sun, you see, what is Surrounded by vicious animals, tiger, and so forth, you know, full of danger. Sorry about that.
See, total total asset, complete guidance. So so therefore so therefore, this aspect that we can see and direct can communicate, direct can guide us, which can do that. So it’s a this, you know, aspect show mistakes. Having delusion, mistaken action, having softened body mind. Become so precious.
See, unbelievable precious. The most precious thing in the month of our life. Most precious thing in the of life. Even each even each second that we that we have that one has this, you know, this ordinary aspect. Good.
Able to say. Able to see what even each second. In even each second that we have this that can that can guide us directly, that we can see and can direct. Unbelievable precious. It’s a wish-fulfilling.
It’s all your wish-fulfilling. This like jewel. But wish-fulfilling jewel, only if you pray, it only can give material needs, enjoyment. It can’t give it can’t stop the burden of the can’t give happiness of future lives. It can’t give liberation from time to time.
It can’t give enlightenment. But but this one, see, And that’s gives all this benefit. You’ll see. So as so as it is mentioned as it is mentioned on the call in the guru pha in these prayers, in the essential nectar, sectional guru at the end, kindness guru. Venerable lama, the glorious guru, eliminating darkness of ignorance.
Darkness of, you know, dark darkness of my ignorance. So due to this due to this, I’ve been suffering saṃsāra time at the beginning. So now so now, see, in this side, the the say, this so this gurus like sun in my life. When sun rises in this when sun rises, the one sun when it rises in this earth, it dispels all the darkness, gives illumination. Wherever there wherever there’s no cover, it gives light.
You see illumination. So like so so these gurus likes sun in my life, illuminating darkness from my ignorance. So that is how how unbelievable that just that kindness. Because that I’ve been suffering some in saṃsāra. All these oceans of health, suffering, and gross suffering, all these from the time without beginning.
Then this this guru’s captain who takes who say, by selling the ship, see, then carries me at the side of the ocean of the river. So like captain, you see, by revealing by revealing path by by causing me in the path lives the cost to, you see, to practice Dharma, to create a cost of this perfect human rebirth. And this time, I’ve achieved perfect human rebirth. So gave me this perfect human rebirth by the guru. And then by revealing power, then you see.
Cross the oceans of suffering oceans of some side of suffering bring other end. You see? Captain liberate cap captain liberating from the oceans of saṃsāra suffering. So all these so all these gurus. Then doctor, doctor who heal, these gurus are like a doctor, the real doctor who heal the chronic disease of the delusions.
So cancer, AIDS, you see, or there’s curable disease, uncurable disease, all these sicknesses. Four hundred, say, the different type of four and four different type of sicknesses. However, I don’t know. In the west, how many diseases account I want by counting all the disease, I don’t know how much is number is counted out. However, all the sicknesses came from all the various things, curable, uncurable, all came from the delusions.
So if a doctor if a doctor if a doctor healed doctor or somebody, see, healed one cancer and doc somebody healed the cancer, completely see, Then they will they will be regarded they they will be regarded as so precious person, unbelievable precious person, see. The most precious one in all of life. Even though what the person helped is just one just one sickness It doesn’t mean heal. It doesn’t mean you never get you will never get sick in the future lives, but it’s just healed in this life. What we have what we have before is healed.
And you are unable to speak before and somebody, you see, did healing and able to speak how, you know, able to communicate. How that is that guy is so precious, so kind to see in the life. So forth, I see, and you have been blind. One has been blind. You see?
And then somebody open eye. You didn’t you you have been blind for so many years. And then somebody open eye. You have to see now. So able to enjoy.
You see, so so so precious kind. So now here, the guru doctor, say, in the renunciation. Then doctor healing the chronic disease of the delusions. Means is it this continuation did not have beginning. This chronic disease not chronic disease from the birth.
Chronic disease chronic disease from beginnings of rebirth. Chronic disease of delusion from beginningless beginningless of the of the birth, you see. And so here, as a doctor, as a real doctor, healing completely ceases all these all these delusions. So the ignorance and attachment is the six six root delusion, twenty secondary delusion, all that. But from three roots, you know, as an attachment, then by from that by spreading out and then eighty four thousand delusions.
However so here, these gurus completely ceases this chronic disease of delusion, which has had no beginning. That has been one has been suffering from time at the beginning. So so by see, so by healing or by seizing this chronic disease or the delusion, then they made then made impossible to experience the as I all the sicknesses, four hundred to four sicknesses, whatever. How many how many different sicknesses there are?
All are all are impossible to rise again. So it’s not just a cancer or one particular sicknesses. All the sicknesses, it might impossible to to to to experience again. So not all that. Not all that.
All the not all that all the sufferings of saṃsāra. The other they made impossible by seizing the delusion, the chronic disease of delusion by seizing this, they’re impossible to experience suffering of death. Is it impossible to experience again suffering of death suffering of all the age suffering of this is the thing that I mentioned, suffering of death that they revert, revert, revert all these things and death, all those others, but impossible to experience again. So if we think like if we think all these details benefits, you see, by ceasing delusion, so this is what guru does to so see by revealing Dharma, by revealing path to liberation to enlightenment. So here you can see the kindness is a deck is deathless.
Unexpressible. Then, that guru is a waterfall, you see. The burning burning burning suffering, the great the great fire of suffering, the waterfall that that stops tramples or the that that stops waterfall, the the cold the the cools, the waterfall. It’s about flowing and stops the great fire or suffering. Or they’re suffering with saṃsāra, you see.
They’re suffering. So the guru is like a water cool water cooling water cool waterfall. By revealing teaching the part, then you see all those sufferings like a great fire, all the sufferings, unimaginable sufferings of the six children to stop. So I have a like this. So the inessential nectar at the end in the kindness of guru, there’s a few things I mentioned, and there’s also called guru.
So with this, as I mentioned before, with this aspect bring to bring bring bring me oneself to say happening not only happening, liberation or sometimes enlightened. But see, by revealing all those see, the vows, commentaries, teachings, all those. So so here, this aspect, you see, is the they are guru in this aspect. It’s so unbelievable kind. So as I mentioned mentioned before, so to count the mala, like I said, twenty one times or half mala or one month or more.
So how so kind it so before the aspect, so precious. Now count many times. So doing doing fixed meditation. After analytic meditation, then fix then after analytic meditation, those reasonings, then you have fixed meditation. How kind could kind is it couldn’t suspect.
So to have the so those realizations. So to generate the. The not only respect, but guru devotion realizing that, you see, that is so precious. And then along with that, the respect comes. Then all the how how precious this aspect another reason.
So guru guru Śākyamūni Buddha guide guide me, you see, with this aspect, through this aspect, with this aspect. Maitreya guided me with this aspect. Tārā guided me with this aspect. Maitreya Buddha guided me with this aspect. All the Buddhas.
So all the Buddhas guide me. All the Buddhas. There are numbers of Buddhas. All they all guide me with this respect that I can directly that I can that I can see, say, can communicate. Say, which is, say, which is manifested, you know, as the only form according to my impure mind.
Mistaken, you see, mind impure mind. That I can Receive the guide receive the guidance directly. So all the Buddhas guide me with this aspect. So, again, this become reason how this most, say, most precious one, this this ordinary form that I can that I can directly see, you see. It’s got it.
And so most, say, the most precious one. So this so this this this is what we have to these points of guru devotion meditation is the is extremely essential. So this is so this is mindfulness. The mindfulness, the guru devotion practice. While one is say, while one is doing a service, It’s called respect and service to the guru.
Wild one is near guru, other one is far. However, this is what one wants to the guru. So to remember and to to to to have this mindfulness or to to I said to say, to realize peace and to have mindfulness. How this aspect is the most precious, most important one in my life. That, you know, fulfilling all my wishes for all happiness.
And to for me to give happiness to all sentient beings, all the happiness after enlightenment. Remember remember two words that from from the calling guru from. It is said also, So the guide who say bring me to higher birth next life, you know, who bring, say, to the higher birth and liberation. So higher birth is not just one time, all the coming future lives. Say higher.
Then to bring me to liberation, bring me to enlightenment, the guide. So it’s mentioned also is the liberator. These gurus, also my liberator, who liberates me from prison of saṃsāra. So, see, from beginning of rebirth, one has been caught in the prison of saṃsāra bound by delusion karma. Time at the beginning.
You you can even Buddha’s omniscient mind cannot see the beginning of one’s own suffering of saṃsāra. You see, it’s beginningless. What they say is beginningless, or omniscient mind says beginningless. So these gurus are liberator. My liberator who liberates me from prison of saṃsāra.
So when you are are caught in prison, then somebody help to get get out of prison. You see how this person’s unbelievable kind. But that is that doesn’t mean you will be free from prison. You will never go to you will never you will be free from prison forever. It doesn’t mean that, you see.
Just this time. Just this time. Doesn’t mean also free from prison forever in this life. Just this one time, you see. So but here but here, the guru delivered from who liberated oneself from prism samsa?
You see? And once once liberated from this, free forever. Liberated forever from the saṃsāra. So that so, however, So the absolute guru, dharmakaya, this. The originator of the unification, the savior of the unification.
This primordial mind that pervades all the phenomena, which is no beginning, no end. So this for this absolute guru, this dharmakaya, is it bound with infinite compassion to us also in the. So this manifest to various forms, you know, manifest in, say, in animal form, for animals, to protect the animals, to benefit for animals and beings, and also as well as for human beings whom that whom that manifestation is needed. So another I say, not only ordinary human beings, say, poor person, rich person, crazy person, manifesting crazy person, say, butcher, manifesting butcher, manifest in the, say, prostitute, and also even human beings, but all sorts of forms that method exactly what benefit to that sentient being, What exactly benefit, what need for that sentient being. According as in according to the which exactly need benefit for the sentient being in that time.
According to that karma. karma during that time. See? For that so in Lhasa, behind the Potala, they destroyed that there’s a butcher. There’s a butcher built behind Bodhara.
And so in I don’t know which monastery. So one one teacher died. One one of the monastery teacher died. The teacher used to go to used to go to used to go on the ground some time to time alone. So after teacher died, the disciple, somehow curious mind with curious mind went to the ground where the teacher used go time to time on the ground alone.
So he so the disciple went there and then he dig that. He dug the earth and he found the money. The the teachers to hide the money there, you see. So they just after supper with the disciple, the monk, They get through. Pound that money, say say say, bundle of money there.
So they say, yeah, there’s there’s a a frog. The teacher was teacher died. Anyway, it was there was a frog when he took the money out. There was a frog. There was a frog holding the money.
So the the disciple so the disciple visit to the frog. And when to see when to see I think the lama of the the teacher, the guru of the teacher, I think. I’m not sure who the lama, Chusang Rinpocheo. I’m not sure who. Anyway, the disciple took that frog.
The disciple gave the information what happened to the lama. The lama said, oh, there’s a butcher there and you take this frog, give it to him. And his disciple took the frog went behind Potala, Potala in Tibet. Not not Potala in China, Potala in Tibet. So there’s a butcher there.
There’s a butcher there in the cutting meat. So they gave the butcher. And the butcher cut the frog in half and then half he ate and half he threw in the sky. So is it is that butcher is a manifestation of Yamāntaka in mantra. Actually, it’s a deity, but manifested as a butcher there to benefit with sentient beings.
So, actually, he transferred the consciousness of the teacher was born before. He transferred in the pure land in the pure land. So that’s the reason why the lama advised the the young monk to check the frog there behind Buddhala, give the butcher. This is a story told by probably a few times. So so they are like this.
You can’t you can’t really tell. You can’t really tell who is a Buddha, who is not Buddha. Really hard to tell. You see, because it appears some ordinary somebody’s crazy or somebody, you know, virtual or prostitute or whatever. You see, in the individual, you can’t.
Sit. Sit. As a Buddhist, I think there’s some words Buddha said that somebody like me, I can see, you know, who the person who that sentient being is. Others say cannot see that. Yeah.
So without knowing, if you without actually realizing, then you, you know, you see what appears to you is ordinary ordinary person, ordinary sentient being, but then you see, you know, say treat that way. So if you criticize or something, you see, harm, then you see, then you see, it’s only harm. See, detonate once in, see, say, mind. Become obstacle to develop the mind and past through enlightenment. You see?
So how so there are so many stories like that appear to ordinary man, woman, or child like that, but actually it’s a enlightened being, you see, deity. But manifested, see, to those to those certain sentient beings. See, whom that aspect benefit, you see, like that. So that manifest from a dog manifest from a dog and behave behave exactly as dog, barking, eating caca, eating human caca, you know, barking. You see, the bit they exactly exactly behaving as dog how normal dog behave.
So showing aspect of dog means you have to behave exactly how normal dog behave. Showing aspect of pig means we see what normal pig does, putting the nose into garbage. Putting this around nose, you know, into garbage. The making those noise like that. Anyway, I didn’t see small tail moving.
The small tail hanging one moving. So anyway, everything you have to behave exactly as pig. So that’s what it means showing us better pig. And then also so therefore therefore one enlightened being, you see, enlightened being by manifestation. You see, born as human being, two aspect of human being.
So child time, when you see cry, play, you know, that’s all these thing. Like, to those great those great there’s great pandits. See, Those great yogis, when they take uniform, when they took birth, do exactly what other ordinary human do do do exactly they do exactly what other ordinary human children does. Play, cry, you know, show upset, all these things. See, do exactly behave exactly same.
But, of course, but, of course, gradually, of course, that is there is aspect as ordinary human being. But of course, in the reality, of course, you can see, you know, actually lighting the world, you know, illuminate darkness of the world, is it lighting the world with dharma, which will benefit other sentient beings. So I say so anyway, so I say so making in the, you know, in the bed and the crying. See, people have exactly same. So all the human children, see.
So Lama also, that’s something very strange. He cry when he was no. I haven’t seen him being the last grown up. I haven’t seen him crying. But but when he was small, he he cry, cry, then suddenly he stopped crying and smiled.
And he can do both. And he suddenly stopped crying. Suddenly he stopped he stopped crying and he smile. You know, two opposite things immediately. Anyway, so manifest oh, so all sorts of kind of yeah.
Like, you remember manifesting the devil, the manifested dog wounded, totally wounded, locked out of body, filled with maggots. You see, to Asaṇga. You know, Asaṇga didn’t see mid twelve years, but didn’t see Maitreya. But when he jumped back in the road, you see, Mithyipura appeared. Only after he felt unbearable compassion and sacrifice himself to that when a dog, as he cut flesh from from the acid, not tied to the the what’s called that?
Down blue? Thigh. Not upper one. Lower. Cow.
Yeah. So and they spread out the they went to pick up the worm with the by closing eye, but we wanted to pick up with the tip of tongue, the maggots. So after all that sacrifice, then could not unable to touch. And the tip of the tongue could not touch. So he opened the eye, then only then saw Maitreya Buddha.
So actually, so it wasn’t dog. It it wasn’t dog. It’s a it’s a material Buddha, but manifest dog. Manifested as dog. So that is it.
So much in our life. We might see, I said, the Buddha guiding us but we could not recognize in the form the form of various type of people, young and old, and, you know, even from animals help and guide us various forms. But the problem is from outside. We cannot we our mind is so obscured, unable to re unable to recognize. Similar, if you go those holy places, twenty-four holy places of Heruka, Vajrayoginī.
If you go those twenty definitely, we we definitely, I think we meet we see, say, oh, the heruka or Vajrayoginī. This enlightened enlightened The deity, I think we we see, but it’s a period ordinary form. Child or sometimes could be could oh, say, a child or the old ladies or, say, men. You know, ordinaries, ordinary as ordinary person. So our mind is so habituated from past lives believing believing what what you see, believing what appears to you is true.
What appears to you ordinary is that. What appears to you ordinary, that’s that’s hundred percent, that is ordinary. So believe our mind has been habituated in that. Believe in ordinary. So whatever the whatever the way appear to oneself, believing that’s true.
Our mind is so habituated from past lives. So then become obstacle to actually realize that that they are Buddha, you see, that they are this that they are these deities. Then then then requesting to, you know, the requesting to help. So those requesting to, say, to making plan. I said, request requesting total total reliance in requesting them to help, so that doesn’t happen.
So because you don’t because you don’t realize that is the the that’s the deity, you see. Oh, So, however, There’s one monk. I remember the full story. I was traveling to, I think back to his home from monastery. So he went on and on and on.
So near to near the evening, so very late afternoon before dusk. So the I think usually there’s nothing on that ground, on that place. There’s nothing, no house, nothing. So before dusk so many animals. Okay.
Many animal, yaks, many animal. Then there’s a tent, some tent. So there was only one person there. There’s only one lady there, You know? So it’s a little bit surprised with all this.
There’s only one lady living there with the cash, but there’s nothing. So this lady asked asked him monk to, you know, to stay, to not go to stay. But monk did not listen and wanted to go. So I guess monk is maybe a little bit lost in the road. So so so the lady gave a grass.
So wherever he go, then put the grass at the pillow. And then next morning, we see where the grass fell down, then you follow towards that side. So he went and bought back as he went back home, came back to monastery, went to see his guru. And he explained to his guru, And then so anyway, he followed the grass, and then he reached the home. But he come back.
He come back. He saw his guru and explained explained the story of what happened. So guru said that if you listen to her, you state by now you’ll be in pure land. I think that so the lady is actually manifested Tārā, but but which is all ordinary person. So they did not this obstacle did not recognize.
So like that. So many stories. So also also manifest the dharmakai manifest into also bridge or river. See, whatever whatever, see, even those even those even those material forms various, you know, forms, even though even those kind of forms to sending things. So even the tantra practitioner, the great yogi before he achieve enlightenment, before he or she achieving enlightenment.
When the when the mentor yogi achieved Yogi or Yogini achieved the path of unification, so that you that you give yogini seems manifest, even can manifest like a bridge, like a bridge or river. All sorts of all sorts of forms even before even before enlightenment Egypt. So no question. Of course, Buddha, you know, definitely would manifest even these various forms. Explained during the teaching commentary of the the four class tantra at, say, institute.
So that even the yogi yogini, which is part of unification can manifest on those things. So so here so so coming back. So that absolute guru that absolute guru, you see, that dharmakaya manifest into this this extremely radical aspect deity, Yamāntaka. So guru Yamāntaka like this. So what is it?
It’s real. What is conclusion is that. So this this absolute guru, the all the Buddha’s manifest manifest that, you see, including. So can be said, you see, that after guru, that which is the holy mind of all the Buddhas. Like like the water from various countries, river, you see, in various forms, goes down the ocean and become one.
Then from that ocean, then comes in drop from that ocean. You see, again, can come out. So however, one drop, many from various countries, from mount they’re from snow mountains. You see, the river, you see, one ocean. Then then you then you take one drop from the ocean.
This ocean has all those has all those rivers came from different countries. In this in this one drop has all those water, All those river or whatever came from different countries when in ocean. So this drop that taken from ocean has all those water. So There is a quotation I don’t remember from the material of the teaching, talking about that. So.
So, by guru devotion, three principal aspects of the path to enlightenment, the two stages of tantra. By completing this path, ceasing gross and subtle defilements. When I say when when the gross subtle departments are ceased, Then that so at that time, the realization is completed. All the qualities of realization is complete. So that time, one so So this time, when this happened, I said, this time, one meet the guru, say, mentally.
Here, one become the guru. One achieve the your mind become absolute guru. Here, you become the guru. You achieve the guru’s the enlightened state. Before seeing him before, when your mind is more purified, see the then your mind even more purified, you see.
Then when you achieve enlightenment, then you your mind become actually absolute guru. So that time you achieved all the at that time, As you become the absolute guru, dharmakaya, you you you you say your your mind become holy mind. Of all the Buddhas. You become one with all the Buddhas. As it’s as it’s mentioned as is mentioned in the great enlightened being Pabongka, they call it guru from heart.
So as mentioned, like this in the Tibetan. So this is the this is the this verse, the this this very first verse of the calling guru from heart composed by Pabongka. This one this one is this one is the very the very essential meditation of Guryoga. Guru Yoga or guru devotion. The the very point.
The wisdom of all the Buddha is one It’s one it’s it’s it’s it’s in one taste. The is a one taste. It’s one taste in dharmakaya. The grasping-free, the grasping-free dharmakaya. One taste in gripless dharmakaya.
And that is and that is the kind it’s not living is not living by saying root guru is not living up to other gurus. So so here, any is anyone anyone who’s good, that’s the kind of guru, you see. This this kind of relate to every guru, see. That, say, that we that we have received, say, Dharma connection With Dharma connection based on recognition guru disciple. With that, then have taken the or with that have taken teaching.
Even one verse of teaching and even few syllables of mantra are all transmission. That is the kind guru, The ultimate this is the kind of guru? Ultimate nature of ultimate nature of nature of all. So so it it start it start it start this so it so it it describe the same. The all the Buddha’s times of wisdom, One taste in great bliss, the dharmakaya.
So that was the kind guru. So so that meaning that meaning is already explained at the beginning, you see. Same that yeah. The one one one which was explained before. The Buddha.
The one taste in the that’s the kind guru and that that is the kind guru and that kind guru is that. See? So that to the guru the guru dharmakaya, from the heart, I request. Please guide me without separation. This life, in the intermediate stage, in future lives, in all the lifetimes.
So guide we know guide the means to bring in from to bring in the and the pleasure of the Lord to bring in general from the path to see to guide the mind. So beginner path, the perfect perfect image, you see, begin with the path. So from there and that in the greater part of middle equilibrium and then and the greater part of higher equilibrium. Then the on the basis of that, then two stages to guide to the to guide to to see gurus. The the the state, unified state of the guru.
To to bring, say, to that to I said to bring that to that unified state of unified state of. So guide meaning of guide has all this meaning from beginning of path to after enlightenment, to bring on also mind so that’s so so that become the side talk again. So what is it? Now here, guru Yamāntaka. What who is Yamāntaka?
What I was trying trying to tell is it. Who who is who is Yamāntaka? See that? Similar, who is Tārā? Same.
You see? This the question is same. I can say it’s answer same. So that. So the so manifesting in the extremities for us, but that that it because because of that, then it’s extremely powerful to be peaceful obstacles.
Manifest manifesting blood. To to to one’s own, to our, you see, inner enemy, the delusions. The self the, say, self grasping of the person, see, the aggregates, the ignorant root of some side of the ignorance. Then there’s anger attachment, you notice. So these delusions and the self-grasping, the ignorance root of saṃsāra, is not.
So to destroy to destroy the our cause of suffering. See, to liberate us, so manifested breath. So this. Yeah. I did as a motivation, I did this part.
Not all this from the colonial guru, from the part of the renounced system, bodhicitta, the right view that can stage that part. I’m not sure to hear whether some missed out or some verses missed out. I’m not sure. Yeah. Think some missed out.
From the the calling guru from heart, then suddenly jumped the Hayagrīva. So yeah. So motivation. Finish it. So we from the the seventh page, the line.
Where it says, thinking of this excellent body. I think after seven, the what’s that? Prayers. The on the seventh page, this prayer book from Initiation and Offering. Not the last one.
Not the last one. Before that, even before that. So thinking a third from the bottom up. Thinking of this excellent body, highly meaningful and difficult to obtain, and wishing to take its essence with the unearthing choice between gain and loss, happiness and suffering reminds me of you, Lama. Thinking of the experience of not knowing what to do when the greater fear of death suddenly descend upon me reminds me reminds me of you, Lama.
Thinking of the experience of just now suddenly is separating from all the profession of this life and going on alone Reminds me of you, Lama. Thinking of the experience of my negative body falling into the terrifying fires of hell and being unable to bear it. Reminds me of you, Lama. Thinking of how the suffering of hunger and thirst without drop of water is directly experienced in the unfortunate presence reminds me of a Lama. Thinking of how very repulsive and rich it is to become a fully stupid animal and what it would be like to experience it myself reminds me of Ilama.
Thinking of a refuge to protect me from this since I’m now about to fall into the wretched state of bad migration, reminds me of Lama. Thinking of how white and black actions are experienced and of how to practice through through and precise engagement and restraint, reminds me of Lama. Thinking of a method to escape this prison of endless existence, the source of all suffering, reminds of you, Lama. Thinking of the plight of my pitiful old mother’s pervading space falling amidst the fearful ocean of saṃsāra and torment tormented there, reminds me of the Lama. Therefore, Lama, please bless me to regenerate in my mental continuum effortless experience of the profound three principle of the path and the toy stages.
Please bless me to strive in the one pointed practice of the three trainings with the intense thought of renunciation in order to reach the secure state of liberation. Please bless me to train in the precious bodhicitta with a special attitude taking responsibility to liberate all mother sentient beings by myself alone. Please bless me to follow after the origins of conquerors with ill with the will to cross to the very end of the great waves of deeds of the conquerors’ children. Please bless me to realize the supreme view, free of extreme, in which emptiness and dependent origination appearance and emptiness complement each other. Please bless me clearly to experience of taking the three kayas into the path.
Taking the base of the three appearances into the path, please bless me to arise as the illusory divine body itself. The play of the four joys and the four emptinesses with when the wind and the mind absorb in this central channel. Please bless me to meet the ultimate lama, the bare face of my innate mind with the veil of perceived object and perceiving subject removed. Please bless me to be one with your three sacred dharma, in the vast dharmadhatu of great bliss, which has exhausted the elaborations of dualistic thought. In short, please abide inseparably in the center of my heart until the great enlightenment and the mercifully blessing this child to follow after you, the Lama.
Okay. Do the whole prayer like this. We can do the whole prayer like this. So this motivation for the initiation. Maybe with a break.
Short a a short break.