My initiation. So I’m not giving initiation. So it’s so I just would like to share very general and very brief and very general and very brief, some points which which we can which we can take as preparation preparation for us to have some kind of general understanding before we go to receive the initiation. Since initiation is the the ceremony, the initiation ceremony, which is regarded very profound, very secret, very extensive and very, very, very important very, very important for our special practice. So therefore, at the same time, we do experience during the initiation the big due to the time limit of the initiation session in relation to, you know, those gurus’ tight schedule, so they they don’t have much time to they don’t have much time to do the preliminary teachings, and at the same time, they don’t have time to do the commentaries on the teachings on the the deity that which they were the teaching, commentary teaching on the the initiated deity.
So due to that, we as a student, we as a vajra student do get into troubles, do get into big trouble, you know, and a very difficult situation that to have a proper understanding in the precepts, proper understanding in the in short, say proper understanding in sadhanas, proper understanding in the in that particular deity. So due to that, then we are unable to achieve the purpose of receiving the initiation. The purpose of receiving initiation is for us to practice the deity. When we talk about practicing the deity, practicing the deity’s mandala. So then, as far as concerned with the deity’s mandala, there is practice included such as self generation, front generations, then body mandala, then such as three kayas practice, such as Guru Yoga practices, such as purification practices, then such as mantra recitation practices and various different visualization practices.
And not only that, practicing of the retreat, you know the practice of retreats such as accommodation of the mantra and accommodation of the recitation of the sadhanas. Then after that we have a practice of doing fire puja in relation to that guru, that deity. Then we have a practice of after completing all those processes of practices, after receiving initiation, then engaging into the self initiation, such as initiate yourself on that deity by yourself without the Guru. So we call this self initiations. So then live a life in such a manner, then that brings about the purification of extensive defilements, then accumulation of three countless eons and merit within a very short time in reliance to the deity yoga practice of seeing deity, guru, Buddha inseparable, inseparable within one’s own clear light mind means oneself, guru, deity, dhaka, dakini, Buddhas, you know, living in the same essence, living in the same essence.
Then by that, then one able to actualize fully enlightenment within one brief lifetime. So that’s about the purpose of initiation. So that’s the whole thing about how the initiation means about, how the initiation bring the benefit about. So then here, such as the higher Sikhi Tantra initiations was it in Tantra there’s a four school of Tantra, high Sikhi Tantra, Yoga Tantra, kriyā tantra, action tantra, up to down. So below to up, action tantra, kriyā tantra, yoga tantra, Highest Yoga Tantra, and such as a Yamāntaka, Vajrayoginī, which are, like, very like, then Hayagrīva, Guhyasamāja, then Heruka, Guhyasamāja, and the Yamāntaka also, one phase was solitary Yamāntaka, thirteen deity Yamāntaka, then Cittamani Tārā, so there’s many such as Kālacakra, you know all those are the in the category of Highest Yoga Tantric deity, so when you receive those deities initiations, even though each individual deity has a different performance of the initiations, the common initiation which we will definitely receive and which we have to be fully aware of those initiations are the four initiations.
So here for us to have a preliminary understanding that when we go to receive initiation we will receive four initiation such in those Highest Yoga Tantric deities. So what are the four initiations? First one is a vase initiation, second one is secret initiation,. Vas initiation, secret initiation, wisdom initiation, word initiation. So those are the four initiations.
Then vase initiation cigarette initiation wisdom initiation word initiation word word verbal word word speech, word word initiation. They they label like that. So when you go to receive those initiation, you will hear from the translator of the lama, the first initiation will grant vase initiation. Second grant the secret initiation, thirdly will grant the wisdom initiation, then the fourth last initiation is vase initiation, or the word initiation, such as Kālacakra, then there’s, I mean, the initiation, the crown initiation, etcetera, etcetera. So each and different deities has a slight, you know, the what you call the extra, you know, so so that part not necessary for us to remember as long as we remember this for initiation.
Yeah. So then why why they grant this four initiation is to actualize fully enlightenment, to actualize Buddhahood, you know, to to oneself become Buddha. So then how this four initiation help us to bring enlightenment within us, such as a vase initiation. By receiving the vase initiation, one will so during the vas initiation, the the the the ritual is, you know, sprinkle the water from the vas or in in literally pour water from your crown. So such and such happen.
So the activities in relation to the vas. So the visualizations, again, in relation to the vas and the nectar in the vas. So the detail, I only can have I only allow to declare those who have Highest Yoga Tantra initiation. Other than that, I’m I’m not allowed to do that. No.
We are not we are until we have Highest Yoga Tantra initiation, we’re not allowed to deliver the secret of those process of the visualizations. So in short, then you grant the vas initiation, it purifies the defilements which are accumulated through our physical form. The vas initiation is to purify the inner outer secret pollutions, outer the defilements which accumulated through the physical form that would be purified. Then by receiving the vase initiation, one will establish the karma, one will establish the cause, one will establish the cause or one will be permitted. The initiation means permission.
One will be permitted after receiving the vase initiation, one will be permitted to practice the generation stage. So in Tantra we call generation and completion stage. So the generation stage, again, it is a very extensive, you know, commentaries have to go through it, you know. So anyway, once we receive the high school initiation, then we are allowed to engage in the practice of generation stage, which is like one of the wing for enlightenment. So then by receiving the vase initiation, in one’s mental continuum, it will leave the imprint, it will leave the auspiciousness or imprint or karma to actualize Nirmāṇakāya, the Nirmāṇakāya body of the Buddha.
So there’s three things here. By receiving vase initiation, what purifies? Purifies the negativities or defilement in relation to physical body, the form body. Then, what permitted after receiving that, one permitted to practice generation stage of the Tantric practice. What established the karma within our mental continuum after receiving that initiation?
One will receive the karma or seed to actualize the Nirmāṇakāya body of the Buddha. Then second, to the secret initiation. So so, again, each and each and individual deity has a has a a you know slight different visualizations so here I would like to based on the Vajrayoginī practice, based on the Vajrayoginī practice then here in the Secret Initiation all the ten direction Buddhas you know in the unification, in the union with all the ten directions, the Gini, the essence one of the Vajrayoginī. Then from there it drips the nectar, the bodhicitta nectar, driving the bodhicitta nectar and that falls into the the Vajrayoginī’s nectar cup. That’s called cup.
So then from there, the nectar nectar nectar drips and the nectar falls, nectar falls onto your tongue. No. Your tongue. Then that nectar, you know, that is an immortal nectar, is an unexhaustible nectar, which continues to follow falls from your throat falls from your throat falls from your throat. Then that nectar transmit to every single aspect of transmit to every single essence in your body, and those every single essence essence in the body, including the drops, including the essence drops emerge or be oneness with the samaya samaya vajra mind.
Emerge and become oneness of your of your samaya vajra consciousness. Samaya vajra consciousness. So that is the delivery of the second initiation. So once that’s done, then one establish purification of whatever defilements they accumulated through one’s speech and purify all the inner outer secret pollutions, negative karma, defilements accumulated through your speech. Then that establish then that establish the oh, no.
No. Okay. Then purifies the and they they purifies those departments. Then in particularly purifies the in particularly purifies the purifies the eighty conceptual thoughts. It purifies the eighty conceptual thoughts which normally experience at the time of dying before we experience the clear light mind.
The eighty conceptual thoughts. So by receiving the secret initiation it helps to purify the eighty conceptual thoughts. Yeah, then it establish it establishes the permission for us practice the completion stage of the tantra or absorption stage of the Tantra. Then that leaves the karma or the seed or imprint within our mind to actualize Buddha’s Sambhogakāya form. Buddha’s Sambhogakāya body. Sambhogakāya, the first one Nirmāṇakāya, second one Sambhavakaya.
Okay so then again here once granted initiation, as the first one is the vas, the activities of the vas. Second one is the the the falls of the nectar. Then it bless the entire aspect of your body the essence which is which is the drops it all transform or emerge oneness with our Samaya vajra mind or means emerge with our Samayas, emerge with our ethics, these tantric ethics Samayas or in other way we call this Samaya vajra mind so it become oneness. So again it’s a very very tough thing here, so anyway so this is then and it helps or it helps to purify the conceptual thought because the eighty conceptual thought is very tremendous you know how to say like illusions occur during the time of death. There’s no existence of such kind of illusion exists outside there in a form, but it’s all the imbalance of our essence in the body.
So once the essence, our body essence, emerges in the Samaya, that helps to stop or block the conceptual thoughts. And by doing this in the causal stage, at the time of dying, at the actual process of death, one can able to transform all those anticonceptional thoughts into a path and actualize the resultant Sambhogakāya body or the Buddha. So then the third initiation, the wisdom initiation. Wisdom initiation. So So the nectar, the bodhicitta nectar which comes from the unification of the ten direction Buddha bodhisattvas who are in the form of dhaka and Dakini, the ten direction Buddhas and Bodhisattvas in the form of Dakini in the essence of a Dakini.
So from the union of this method of wisdom, they actualize the bodhicitta nectar and that enter from your crown. No. Inter from your the inter from the central central central channel the central channel from the crown. Then it straight you know, it go it go it go straight to the the navel navel chakra. So the moment it reaches to the navel chakra, it brings it it brings in the in the experience of bliss.
Bliss. Then the then then that as the bodhicitta, you know, what’s it? Then that bodhicitta, you know, what you call the expand or become greater, become more activated, then it go up to the heart chakra. Once it reaches the heart chakra, it experiences great bliss. Then then again, you know, it manifests in a greater greater the greater what do call it become more active, more more how’s it?
More stimulated. Then that go up to the throat. Then it become the great of the great bliss. Then it go up to the go then go up to the crown. It’s like what do you call the what what are the word you use?
Like, there’s no greater bliss in that. There’s no Ultimate bliss. Ultimate Ultimate bliss. So that again all merge into the central chakra, central channel. That transmit entire energies, the gross and subtle energies around the heart.
That transmit to the and then that transmit to entire energies, the gross and subtle energies of the entire body. That entire essence transmitted with drops, essence. The entire, essence transmitted with great bliss. The entire great bliss transmitted with, empty. Great.
They they empty. The entire empty transmitted with the unification of great bliss and emptiness. Great bliss and emptiness. So that is about the third initiation, the wisdom initiation. So then so that that purifies the entire negativities and the defilements in relation to the mental, you know, the the mind, know, purifies.
And then then one permitted by receiving this initiation, by receiving this permission, one permitted to practice, to actualize the practice of the messengers, means called, in the Tibetan word called pönyas, it’s like messengers. That means that you can use those dakatakinis to communicate from you to the deity. You’re allowed to do that. Without the initiation, you are not allowed to do that. Until you receive the third initiation, you are not allowed to use that.
So then what establish the imprint and karma is to to able to practice this pönya, means the practice of the deity’s messengers. You know? So then now fourth initiation is a word initiation. Word initiation, the guru will deliver to the disciple the explanation the explanation, the understanding of the union of greatness and emptiness or in in certain initiation, it deliver the the the explanation of emptiness emptiness then purifies the overall the entire remaining defilements accumulated through one’s body, speech and mind, then one permitted to practice the inconceivable practice in tantra. So then, one leave the one leave the imprint One led the imprint to actualize the purity state of the Buddha’s body called Mohanigotri.
The Buddha’s holy body which obtained it by abandoning the true obscuration called Mohanigotri, so one will establish the karma imprint to actualize that. So I think I forgot the third one. Third one will actualize the karma or imprint for one to achieve the Dharmakāya body of the Buddha for the third initiation. The fourth one is Mohanigotri, the state of Buddha’s body which obtained by the state of purification of two defilements. So this is the four initiations.
So when we go to receive initiation, the guru has the full responsibility to explain this four initiation very clearly, and the disciple have to understand one hundred percent, then only receive the initiation, otherwise it’s impossible, you know, otherwise impossible to receive so called initiation of this four initiation, because it have to deliver to our understanding and have to complete the visualization, have to complete the visualization. At least there’s four initiation. Once we receive the four initiation, we receive it, highest of initiation. So in relation to Yamāntaka, Vajrayoginī, whatever, Cittamani Tārā, so at least we have to we have to have a full we we have to pay we have to pay full attention, you know, to to to understand this. And and then the explanation have to be very clear, and the mic system have to be very clear.
So you really want to do the initiation, these things have to be delivered. You know? So as far as concerned with the lower tantra, such as Kriyā Tantra, action tantra, then the initiation of body, speech, and mind. We call it Janang, the blessing of body, speech, and mind. So I say, it’s it’s like it’s it’s it’s very easy.
So it’s just deliver now receiving the initiation of body, purify the negative calm abiding, you know, now gain the purification. So it’s very simple. Very simple. It’s like it’s like a just a really blessing. It’s a we label as an initiation, but it is in fact a blessing ceremony called Janang.
Yeah. So this is all about it. So then, now in order to conduct the initiation, there is activities of Guru and activities of the Disciples. So what are the activities of the Guru? The activities of the Guru first is to do the self generation of the deity.
Secondly, to consecrate the vase. Thirdly, consecrate the front generation. Fourth, to take the self initiation. Fifth, to offer the torma to the interferers. Then to grant the actual initiation to the disciple, which is the four initiations.
So like that. So the first one, the self generation, the guru himself in order to perform the initiation, the guru or the master, he or she have to receive the initiation from unbroken lineage, the guru who have achieved the completion of the practice in that particular deity, such as initially received from the Guru, then secondly do the commitment retreat, then entire rest of the life without breaking the practice of the sadhanas, which is daily practices in relation to that. Then not only that, we received the commentary on the sadhanas, on the teachings of the deity, explanation of the deities. Not only that, have to have complete commitment for the commentary. So as example for vajrayakhani, the commitment of the initiation one hundred and ten thousand mantra retreat, then fire puja, then the commitment for the sādhana, our commitment for the commentary four hundred thousand, let’s say four hundred and forty k, isn’t it?
Four hundred and forty thousand, four hundred and forty thousand heart mantra Then then four times of fire puja. Then complete with the the the self initiation. Then rest of the life who, you know, who who have a who who committed to do the self initiation by by he or herself, you know, self initiations. Then who who have gained some kind of experience, in the inner experience in relation to the deity yoga practice, means some kind of conviction in his or her realizations in relation to the Deity Yoga practice, that particular Deity Yoga practice. So and who is completely live a life with the practice of three principal aspects of the path, who has the deepest understanding in three principal aspects of the path teaching, who has the deepest respect and conviction of faith in three principal aspects, who lives a life with three principal aspects of the path, who merges the deity yoga practice in three principal aspects of the path, and who has immense compassion to other beings, in particular to the disciples, who has confidence in his or her own practice to able to initiate the initiation to the disciple, then is qualified to do the preparation, to grant the initiation.
So then the preparation is start the guru’s activity. First one is to do the self generation. Oneself generate as a deity. There’s so many steps, so many visualizations. It was you know, like, say, Vajrayoginī, it would take at least three, four hours just to do maybe four, five hours just to do the subject, you know, the preparation for the initiation.
So then after that, consecration of vase, the because we need to do the initiation of the vas. We have to consecrate the vase. Then after that, we need to do the front generation, consecrate front generation because whenever you do the initiation, the initiator the guru, and the front generation deity Vajrayoginī himself or herself, is the one that who grant the initiation, is the two have to come together to grant the initiation. So therefore, front generation, there will be a torma or there will be an image of the deity. There will be a mandala, you know, the creation of mandala in Thangtong.
It’s the mandala house. Inside, there will be they set up a the the actual draw best is to do the same mandala. If not, then do the the drawing mandala on the cloth. If not, then the hips the mandala created by heaps. If not, then at least picture, like an ordinary printed picture, picture like that.
So that have to consecrate as an exact actual, such as an example, Gini, to create Vajrayoginī’s mandala, visualizing Vajrayoginī inside that with the entourage, then including consecrate the initiation deities, initiation dakadakinis, then the guru will present the initiation with that manner. That is the consecration of the front generation. After that, the self initiation. So the guru before initiating to the disciple, guru himself need to initiate himself called the self initiation, have to go through all the four different stages of initiation himself first, then only able to grant the initiation to the disciple. So that is the self initiation section.
Then after that, seven limbs. Then after that, then the guru will the guru’s the the first stage of activity is complete. Then guru will come to the public, the disciple’s hall. Then first thing Guru will do the giving torma to the interference because during the initiation, because it’s so precious, there’s a danger of the Mahara’s might obstruct for the concentration, for the understanding, for to to able to success the ceremony, complete the ceremony. So so many obstacles may be there.
So those interference through the ritual give the torma, give the ritual cake, you know. So again, different deity has a different form of the ritual cake to send or give to the indifference. So then so by then the then after that, then guru will do the actual, the initiation to the disciple. That is guru’s activities is complete. So now comes to our activity, disciple’s activities.
First is to to to do the bed offering. So baths from the home, you should take a proper shower, you know, and try to wear if possible, new cloth, you know, and clean and nice proper cloth, you know, because you’re going to do the self you’re going to do the self generation during the initiation. So whatever you wear that day, whatever nice thing that you wear, you in fact can offer, you know, during the initiation initiation ceremony. You yourself who ritually I mean, who in the in the in the vision who in during initiation ceremony, you yourself going to become a deity. So then whatever ornament that you have wear, you can offer as a offering ornament to the deity, then there’s again great benefit.
So at least, know, wear nice, you know, wear clean, wear wear clean like that. So then, it’s always beneficial, any initiation, if you avoid black foods such as alcohol, meat, garlic, onion, black sesame seed. Yeah. So then, of course, as tobacco that they that they only I’ll say tobacco, smoking, and they have a heavy drugs. So it’s the best thing to avoid.
But it’s not a compulsory must, such as Kriyā Tantra, action Tantra, such as Cherythic initiation, Medicine Buddha initiation, then it’s a must, it’s a compulsory, that we must avoid black foods. But the High Surya Tantric and many other deities, it’s not compulsory, but it’s very, very beneficial to avoid from your side even though it’s not announced. So then when you come to the center, or to the hall, then the vase that guru have consecrated from there, the vase water will dilute together with the saffron water, and that saffron water before the initiation will be offered to you to rinse the mouth, you know, so if in case that you have eaten any black foods, then that also will help to wash or that is mainly to in fact is to wash the inner inner pollution which is the like the wrong motivation to come for initiation whenever you wrinkle or wash rinse the mouth that time you have to you have to visualize that you have to check your motivation is correct or not. If you have a motivation for receiving the let’s say vaginal initiation for just for this very life’s purpose then wrong motivation you should immediately say this is wrong motivation I must regenerate the motivation is to actualize fully enlightenment within one lifetime therefore I’m receiving the I come to receive the initiation.
If your motivation is to actualize next lifetime higher level, also wrong motivation, so again by purifying, while rinsing, purifying those wrong motivation, then by setting that, set up the right motivation that the purpose of receiving the highest of initiation is the Mahāyāna teaching, especially Mahāyāna Vajrayāna teaching. The motivation is to actualize fully enlightenment within one lifetime, you know, for the benefit of numberless beings. Therefore I can receive the initiation. So that is the correct motivation. Though the first two motivations can be renunciation for general dharma, motivation is good, okay, but for the initiation, it’s still a wrong motivation.
You have to have the most extensive, the highest, the most profound motivation is needed. So so then then after that, you come into the hall. Then the second thing is to do a prostration to the guru. You know, three prostrations. The best is to do a long prostration, you know, because you need to accumulate so much merit to actualize the initiation.
And the guru that was granting the initiation is a guru Vajradhāra, or if it’s Vajradhāra initiation, he is a Vajid yogini. It’s a Vajid yogini, you know, for a reason to with a reason, with all the cause and condition, the guru in fact really become a vajradhara, Guru vajradhara, Buddha vajradhara and the deity himself. So whatever the offerings, the respect in relation to that guru is immense of benefit, So do prostrations. Then again here, when you do prostrations, again you can conjoin with the most extensive manner. You immediately visualize all all the sentient beings, you know and of course there’s anime, a loved one, the stranger one there’s a different way to put but just if there’s not much time then you just visualize entire noblesse beings you know follow you and doing showing entire noblest beings who obtained the same fortunate karma like you who has the ability karma conducive condition to receive such a great initiation so therefore, they are also you know doing the prosthetician together.
Not only that, you visualize your entire previous lifetime, such as one’s life become crocodile, animal, elephant, demons, spirits, you know, ghost, formless realm, hell being, all sort of beings who have taken rebirth. So all those beings for the purpose of this particular reason, then you you visualize all of them become human being, like exactly like you who has a wisdom, who has a merit, who has all this ability opportunity, you know, to come into the practice, receive the initiation. So with that, that knowing that, then you visualize yourself like like a Mount Meru. The physical body is like a Mount Meru. You know, the moment you lie down, you can cover entire universe.
So again, there’s a great benefit to actualize more merit. Then with that, you do three prostrations nicely, two, three prostrations. Then sit down. So first is purifying the mouth. Second is prostration, two activities.
And third is to mandala offering. The the disciple’s activities, the mandala offering. Then there will be a section that they will distribute the the, flour or rice or whatever. Then, from your side, it’s good to bring the mandala set and to to offer use the mandala set. That will be great benefit.
You know? So then, mandala again, doing the mandala offering, then one, most importantly here, one have to visualize the the guru that was initiating you as no inseparable inseparable with the Guru Vajradhāra, inseparable with the Deity, inseparable with the Takata Ginis of the ten directions, you know, and who is lively the guru in front of you to whom that you’re offering the mandala offering and the mandala you visualize entire universe content on your mandala including your body, speech, and mind including your negative karma, positive karma, merits including helping the six run beings. Entire universe existence, entire existence you offer, visualize as a wish fulfilling gem is the greatest offering that you offer with with any with with no sense of loss, with no sense of loss, with a total happiness, total sense of giving offering to guru, then you visualize your offer, the mandala offering like that. Then after that, then end then there’s a last activities is to to oneself to pledge after receiving the initiation of that particular guru, and that guru become your your refuge, your guidance, your liberator, your vajra guru. So therefore, for the for the benefit of actualizing enlightenment in relation to this practice, practice the Guru devotion in relation to Deity Yoga which is to offer yourself, your body, your speech and mind, become like a servant, become like a attendant, become like full service to guru to entire rest of your life until you become Buddha.
You offer your body, spirit and mind to your guru. Then guru will say whatever, you know, the soup soup so here refer to the supreme. Who is that? It’s a guru. Whatever I whatever the the supreme one’s advice or say, then everything I will do.
Everything I will do. So that’s the pledge, the final pledge. Then after that, then this completes the disciples’ activity. Then finally, you listen carefully what are the commitments. Very important to listen carefully what are the commitments.
Make sure that you understand either there’s no commitment or there is a commitment. And what are the commitments? We cannot assume. We cannot assume that maybe that will do, maybe this will do, and you also simply cannot, trust, you know, ask the friends and the friends will guide you in a different versions. So, there’s a very danger.
So try to clarify before leaving the door, clarify what is the commitment, ask the organization, ask the attendant if unable to ask the guru and the organization, the leader and the attendant they will make sure refer to the Guru and deliver the same, deliver the correct, the commitment that Guru want us to do and the commitments there’s no definite, no fix, You know, different guru will give different commitments. It’s all up to him. He’s the creator for us for that particular practice. If he say for you, no need, you’re free. If he say you need to do ten times more than anybody else, you have to do.
That’s your commitment. So and sometime, maybe this group of people, guru will say, no no commitments. Maybe sometime the guru people, they say, oh, today I have commitment for you. So it’s like different karma, different times you know whatever is depend on the guru he’s the creator for that you know so that’s why why we cannot assume and why we cannot rely on the friends because each individual receive different times for different gurus then who knows what kind of commitment given to you and your commitment not necessarily refer to you, you know. So then end up one unable to complete the proper commitment, you know, then it not right, you know.
So you see, so that part is very, very important, very, very important. And of course in between the sub duties of us, the duty of both guru and us is guru have to deliver the pronunciations of the mantras and the supplication prayers that which have to repeat by the disciple because if Guru don’t repeat properly, disciple cannot repeat properly also isn’t it? So Guru have to repeat properly, then disciple also have to repeat properly, have to listen properly from our side, we have to repeat properly and those are also complimentary within the initiation process. If we fall asleep, we miss a big thing and our initiation become incomplete. If we miss the visualization, also become incomplete.
If we really want to receive proper, genuine, yes, definite initiation. Visualization have to be hundred percent. Reputation have to be hundred percent. Then the commitment, of course, then before initiation, deliver hundred percent. Then definitely we’ll receive the initiation.
Other than that, it’s like that. Don’t know. You know? So so so this is one one one section complete. So let’s say if you wish to help during the initiation, if, many of, again, each different deity has a different preparations, different Thomas for different different deities such as then also the blessing strings, you know, the red string here, so it’s a protectionist string.
Some deities have, some deities don’t have, but most of the highest security tantric deities, there is a string. The string normally, again, have to refer to the guru. If the guru say the string have to have a three string tied together with a four knot, we have to do according with that. If the guru say one string tied with three knot, then we have to go do that. So then again, we have to refer to the guru, we have to refer to the different deities, you know.
But let’s say Highest Yoga Tantric deities definitely have the string. So from our side, have to prepare the string, not the thick one, not the blessing string normally we receive. It’s kind of red color, it’s quite thin, but not a nylon one because you have tie here or something you cut. So it’s like, I don’t know, cotton or cotton cotton string. But it’ll quite quite quite strong also because it’ll last.
So so so yeah. So you have to get ready with the strings. So each person will receive one string. That is will receive yeah. So that that have to be prepared.
Then if it’s a high school initiation, there’s two two sessions. One is preparation initiation and one is the actual initiation. So for the preparation initiation, we have to prepare kusha grass. The kusha grass have to be at least two sides of kusha grass, long one and short one. Long one is to put underneath your bed and put straight the hat towards your pillow.
You know? Then a short one is to put under your pillow, which is the hat towards the right right direction. If it’s a Vajrayoginī, then left direction. The rest, other than Vajrayoginī, Vajrayoginī, rest all right direction. So then when you go back, then it is to check the dream.
It is to check the dream. There’s a section during the preparation initiation. One of the preparation initiation is to check a dream. So then if there’s a time, in fact, the dream have to deliver each by each person to the guru, then guru will give a different task based on the different commitments. Some maybe need to do more purification in order to actualize the actual initiation, some maybe need to, some guru might express rejoicement and that from that you can enhance your inspiration to the initiation and the practice.
So most of time today’s time no time. So therefore guru busy, disciple also busy, so initiation become very short. So then so you say so so then normally the message will deliver that if any auspicious dreams, then not to be proud of that, not to be too excited and just again think of emptiness or just rejoice it. If any bad dream, not to feel bad, not to discourage, Again, you know, just emerge into emptiness or, regard as purification. You know?
So like if no dream, also emerge into emptiness, not to not to grasp whether there’s a dream or not dream. So like that. So that is the message we deliver, so one have to one have to, understand that. Then so the string this the the red string protection, you know, it depend on you. We have to tie on the on the on the, what you call it, arm or wrist, but not on the not on the neck.
So the arm and wrist is up to you whether you want to tie on the left or right is up to you. So there’s no kind of definite they must tie on the left or right. So then again, that once you once you receive the that blessing stream, that blessing stream regarded as very powerful protection string. So one one one can treasure as a protection. It’s it’s very beneficial, very good.
Then if possible, like, one should even the color fade color fade, even is is like sometimes it broke. What do you call? Broke. It still can treasure. You keep in very nice small pouch or the pouch that you normally keep your blessing chakras, you put together and always keep together with you as a samaya substance of the at that particular deity and the particular initiation.
I think something like that. So now question. Oh, yeah. Then every initiation either is or either is a great initiation. The first, the guru will grant the refuge in it refuge vow.
First, guru will grant the refuge vow. If in case that one have if in case in in earlier in if if case even though one have taken refuge vial in the past, but if in case it degenerated, Then in order to establish the in order to provide the such as Buddhist temple, without refilling, one cannot receive the the rest of the vows. So just to what you what you call it? What you call? Re re re complete reestablish?
Renew. Renew or refresh or renew, then the all the initiation will provide first refuge vows. Then after refuge vows, then we’ll directly go to the the tantric what’s it? Bodhisattva vows. Then after Vedic vows, then they will grant the tantric vows tantric vows.
Then on top of that then the, on top of that then is a particular deity’s, commitments. So those are the vows and commitment that one have to practice, after after receiving the initiations, you know, after receiving the initiations. So such as a refuge vow, a vow taking refuge under Buddha Dharma Sangha and practicing the practicing what do call the practicing the refuge vows. Anyway, you know what what are the refuge vows. Then after after refuge vows, then Buddhist practice in the what kind of the eighteen root vows, forty-six secondary vows.
So all those are the the Buddhist level vows. Then the Tantric Vowel, the the precept of the five Dhyāni Buddhas. So those are the the vows that we have to practice after receiving the initiations like that. So it’s it’s a it’s a it’s a quite tough. It’s a it’s a it’s a very huge work.
Yeah. Having this precious human body, this precious human body, but meeting Mahāyāna Dharma and, you know, born into born in the time of the the where the Buddha’s teachings are alive. Then taking rebirth in southern continent, you know, all the faculties perfect, then if we don’t take the vial now, yes, then we we kind of missed the one of the greatest opportunity, greatest chance which might not have opportunity in rest of the future lifetimes for maybe many countless years. So for that reason, yes, good to take the vow now even though we are quite sure that we might break the vow or or might, you know, like, yeah, we might we might unable to keep the hundred percent pure because of so many distraction as being oneself as ordinary person but then think of the positive side, think of the advantage side. We must courage to take the vows And if if somebody come to you, let’s say somebody come to me, say, oh, my busy life, this and that, whether I should take a bursary or my answer would be you should take.
You shouldn’t miss the opportunity. Yeah. Like that. That will be my my my answer. And I think if you go to meet any of the other lamas, I’m sure they will give you the same answer.
Because there’s so much advantage, so much benefit. But then, of course, it is for your own benefit. So you have to take care of yourself. You have to respect yourself. Since the vow is so powerful, so so so so beneficial for your your happiness, your liberation, then we have to put our best effort to protect the vow, practice the vow.
Then even in case unintentionally happen to break the vow, then we have to renew it. We have to confess, do the confession, do purification practice, you know. So even though there’s some negativities, even though there’s transgression accumulated through the broken samaya, but the benefit that you have received is like far more greater, far more greater, you know, so so like that. Same thing with refuge vow, Buddhist vow, Tantra vow, Tantric vow. It’s like you cannot discourage, you must courage.
You always courage as a as a as especially as a Buddhist monk, we have a vow of not to discourage Dharma to other. So we have to if somebody say that I want to become monk, I would definitely say, great. Shoot. Faster. Good.
You know? But then you have to take care of yourself. You have to understand whether you’re available or not, whether your family allowed or not, whether you are really ready or not, you have to you have to take care of yourself. But when you come to us like me, we have no choice. We have to answer that way.
Otherwise, we break the vow. We break the vow. Know? So like that. But then, always beneficial to educate before taking the vow, the how to secure the vow, but not to discourage.
But then we have a kind of habit. We have kind of like a misunderstanding that when we want to educate people about the vow, we discourage them all to say wrong things. Instead of encouraging them, we scare them. We say, oh, you will break those, you will go to hell, you will go to this, you know, you better don’t take, rather, you know, you know, rather shouldn’t touch. If you are a Buddhist practitioner, you break the vow.
You you yourself breaking the vow, just saying that, you know. Yes. If you break the vow, such and such consequences. But you also need to explain very clearly what are the advantages by explaining the precious human rebirth, know, Mayan meeting Mahāyāna teaching and by understanding there’s no such opportunity again and again and if that if this opportunity fades almost like many countersumes no opportunity, you know. So maybe by taking the vow you might break the vow, you might go to hell, might go to hell, but by going to hell maybe you might remain there and still remaining countless eons, you might remain there one year and come back.
You know, there’s, you know, you know, so that’s why there is a saying I didn’t see in the teaching, but there is a saying, it’s very famous, commonly saying, even I go to hell, but the opportunity of the initiation, the opportunity of the tantra there, I must take it, I must crave it. Even I go to hell also I take it, still there’s a greater benefit because the opportunity, because the benefit, because the the advantage is like unbelievable, know, something like that. But I’m saying this because this is today initiation time. I will not say this in other time because all of you are, you know, kind of either already very seriously in in tantric practice or or already like ready for tantric practice after qualified in three principal aspects of the path. So yes, I should courage like we should courage like that.
But then those who are totally zero knowledge in three principal aspect part, Lamrim, then try our best to talk less about the Tantric thing. We must talk much on the Lamrim, much on three principal aspect part and teach them and share with them, encourage them and pray and hope that you know soon that they will able to obtain such karma to meet the tantric teaching, to qualify to receive the tantric teaching, able to practice tantra, then obtain enlightenment within one lifetime. Again, we have to see who you are talking to, you know, who who we are communicating this to. We have to we have to we have to see. Let’s say, if one very beginner come and ask about that, shows so much interest on Tantra, then you you indirectly try to learn about the under his understanding on three aspect.
If you are quite comfortable that his preparation of understanding three apart, then you can can even they say okay good you should take it. Yeah. But then if if if the person is like like really total zero understanding three principal aspects, then we shouldn’t say, oh, Tantra no good. We shouldn’t advise like that. We shouldn’t say anything about Tantra, but just say Lamrim, practice three principal aspects, study Lamrim, like all the encouragement about Lamrim to the dead person.
Because we have to make sure that never discourage, you know, including receiving initiation. Let’s say when we want to lead before initiation we want to do like help lead a vow, let’s say explain our Buddhist vow, tantra vow, then we have to courage them. Yeah. Tell them the truth, you know, the the difficulty to practice of those vows, but you have to convince them that they can try their best and they can able to take the vow. So we have to we have to manage like that.
Because I I encounter a few times, you know, when I lay the vow, people discourage so discouraging. It’s almost like then why you why you why you organize initiation? You know, you might feel you as ordinary and you might feel then so discouraging then why first place why Buddha teach tantra? You know, first place is why Buddha teach tantra? And secondly is why Buddha why why these precious gurus are giving initiation?
Isn’t it? So it’s it’s is it so we have to be very careful, especially those leaders have to be very careful, you know, to who who who guide the people, have to be careful. Otherwise, we we we we ourselves break the vows. I see. Okay.
Any question? No. In order to do the sub generation, one have to receive the highest degree initiation. So that’s yeah. That’s so just a, in fact, is just to just visualize Buddha on your or as a deity on your crown.
You know? There’s there’s no self generation practice. But you can emerge the deity with your mind. You can enter the deity into your heart, but not but that is that we don’t call self generation. Self generation is only allowed once you receive the Highest Yoga Tantra initiation.
Not necessary. Let’s say once you receive the Kālacakra initiation, you are allowed to do the self generation of the, let’s say, the other deities. Other what’s it? So, again, it’s like this this is quite complexity. For the purpose in fact, there’s a if you don’t have a initiation of, let’s say, vaginal kidney, even though you have received the, Kālacakra initiation, there’s no reason for you to do self generation of vaginal kidney.
There’s there’s no there’s no no reason. So that’s why I won’t do. But but that but but but here, the answer for your question, we cannot say once you have received an initiate, you’re not allowed to once what’s that? If you don’t have initiation of that particular deity, you cannot do the self generation even though you have high other high school initiation. You you get what I mean?
So that means there’s you can, but there’s no reason. Oh, yeah. You’re right. Thank you. Once you have a high school initiation, you are allowed to do the self generation of the even the lower low lower tantric Buddhas such as Medicine Buddha, Chenrezig, but it allowed to do there’s a reason to do when you are when you are performing activities in relation to that deity, that the Buddha.
They say you are receiving Medicine Buddha initiation, then you are allowed to, you have a reason to do the Medicine Buddha self generation because without that, you cannot receive the initiation. You know? No. No. No.
You have to do the self generation. There’s a greater benefit if you do the self generation than receive the medicine for the initiation. That only possible if you have high any of the high school initiation. But then generate yourself as Medicine or? Medicine Buddha.
Medicine Buddha. If you don’t have a high school initiation, during the Medicine Buddha initiation, you are allowed to generate the deity on your crown. You see, then again the effect, the benefit to you, again it has a even though you are receiving the initiation, but it has a different practice, you know different practice different label practice by doing self generation you do the healing of Medicine Buddha more effective than just Medicine Buddha visualizing on your crown yourself self generation so you receive Kālacakra initiation in the past now today you’re receiving Medicine Buddha initiation once you receive the Medicine Buddha initiation from tomorrow on you can do the Medicine Buddha practice to do the purification of yourself or healing of others through medicine buddha with the self generation is a greater benefit but then other is just without the Highest Yoga Tantra initiation, you just visualize on your crown. So it’s it’s still like like like two thing. You are just a bridge and Medicine Buddha is doing the job.
Or Medicine Buddha is just a bridge, you are doing the job. But then self generation, you, Medicine Buddha, oneness, activity, there’s no bridge you directly can communicate like that. So like that. Yeah. No.
Let’s say if you have a Kālacakra initiation, Highest Yoga Tantra Kālacakra initiation, we are still not qualified to practice or explore the teaching explore the practice of, let’s say, Yamataka or Vajrayoginī, including their commentaries, including their sādhana. Let’s say if you have Yamataka initiation, but you don’t have Vajrayoginī then you are not you’re not permitted to explore the Yamataka’s short sādhana Then then here another thing is even you receive Yamataka initiation, you receive Vajrayoginī initiation but then you have not received the Vajrayoginī commentary on the practices then again we are not qualified to explore or practice the long sādhana or the commentary we cannot explore the commentary. In order to explore the commentary we need a permission. The permission is the commentary on the teaching on the commentary itself, teaching on the commentary itself that also we have to receive from somebody that who possess the commentary lineage unbroken lineage then only we have access to that. So that means each individual deities practices, we need to receive each individual’s deities initiation, then the commentary, then we have full access to the each individual practices of that deity not high sugar initiation.
Not not High sugar. Only high sugar. So that one, only can deliver to those who have the, the initiations. You know, the generation is actually a commentary, you know, the all the different stages of the visualizations on the, the, the, you know, three kayas, body mandalas, you know, or the stages of explanation on visualizations of those teachings, the generation stage. Then in those stages like a lumbrim, exactly like a lumbrim, there’s stages of visualizations and practices.
And while practicing that, you practice that for to gain the realization on the different stages, you know, and after you complete that stages of realization on that stages of practice in tantra, then you reach the absorption means completion stage. Completion is is like a like a still absorption, like completion of the once you complete the generation, then there’s a the stage that one actualize the I would say, Like, generation stage is like a post meditation. Post med post meditation time that we involve in the practices. Completion stage or the absorption stage is like a still the meditation stage. In general, we we we talk about post meditation and meditation, isn’t it, in the training of the path.
So, like, in in Lamrim, post meditation stage post meditation stage is the time that we do perform the practice of six perfections to accommodate more merit, to purify more negative karmas, you know. Then after that, once a while, we go into a meditation, which is which is all those understandings such as like emptiness, observe in the still, you know, by but there’s, what is it, which is free from analytical absorption, single pointed, every after completion of generation and the meditation of the generation stages of the tantric path. So so so like that. So those so so this one, you need to go through the common trees, and then it comes here. So up to today, whatever done whatever passes pass.
Up to today, you have already received the I mean, initiation whatever manner. Then whatever commitment that you’ve been doing, so we we we we confirm ourself through our conviction that we received the initiation. So it’s we we we don’t we don’t think back. So we we from today on, now we know. So then we will go to receive initiation.
It will be proper, but it will be more tough. And if we are if we are not sure, we regard as not not received. If we are only sure, then we receive it. So the past, we we we cannot judge. And so we have to confirm that we receive it.
Whatever initiation that you have received in the past, you’re doing the sādhana, you you you put in the categories that you have done. Yeah. So that’s why obstacle, many obstacle. We need so much merit. We need so much merit.
We need so much merit to not fall asleep, not to feel tired, you know, hear properly. The mice are no problem. It’s all our collective karma. So everybody have to come with pure motivation. You know?
No. No. It will renew, but it will not purify. It will renew from there on. It will become fresh.
It will become pure. But then before that, broken is broken. You have to purify it. I see. I I didn’t get the first part.
Let’s say initiation. Okay. Okay. I think good to clarify with the guru first because normally those initiations before you you should announce what the commitment is. If the commitment match with your previous commitment, then it’s the same.
There’s no double. But if the commitment doesn’t match with your own present commitment, then you should consult with the guru. They say, I have received this commitment in the past. After I receiving this, do I have to do two thing two together or or which one? So you can consort a guru.
That’s what he said. Oh, very essential. That is like like everything is merely labeled. Yeah? So it’s like that day you are you’re taking the the initiation, you generated the deity, you already established before we established the seed to obtain four kayas, isn’t it?
Four bodies of the Buddha. So when we become Buddha, the when we become Buddha, we will become Buddha in the we will become Buddha in in in in five dhyani Buddha. How to say? We will become Buddha in five dhyani Buddha. Five aggregates.
Purification of five aggregates is the five dhyani Buddha. Yeah. So the names are given based on the five Dhyāna Buddha. Indiv the the sometime receive individual name, but can be similar. Maybe you are lotus, whatever, lotus family.
The name will be giving you lotus family name. Maybe rest of us, maybe lotus family name. So all are given lotus family name. So not necessarily like a different different name. It’s good to have good to have.
The reason is it’s like through the initiation ritual, you now know you are you are you are you are are in infinity your infinity of the paths and grounds and enlightenment based on the lotus family. From there, like, you are like lotus lotus cast. So so so you are, like, more affinity with all the practices based on the lotus family, Buddhas or the deities. No. Individual no.
Only the five names. Yeah. So sometime when you throw the stick, then from there, then you will know. Okay. Now it’s like when to what whatever direction, then all of you, all the disciples are follow this master, say say, lotus family.
So Yeah. There is a cases that you receive individually, but still based on the five families. But Sometimes we’ll have the same name. Sometimes we’ll we’ll just sometime depend on the person who go to throw the stick. Can be different different karma.
So based on that, they will ask us to visualize or think that we are a lotus family. So if you ask to think lotus family, then if you feel lotus family is comfortable, then you regard as a lotus family. But if you if you have received initiation in the past, the first initiation, second initiation, you’re all the time somehow is a vajra family, then you always choose the vajra family even though the guru ask everyone follow this master. You know? So it’s not a fixed thing, but it is necessary.
It is important. Actually, we have to recite, yeah, that time. And, also, let’s say, after we pass away, and sometime sometime, in many cases, the wandering spirits come, wandering spirits come back to the family and loved one to to disturb who who who imitate who imitate you, who imitate the person, who talk who who who act the same, who talk the same, who even say I am such and such. There’s only one way to catch the person whether there’s a real real dhanushalpa or the ghost. Check.
So then if the family know your your your the initial the vajra name, the initiation of an you know, whatever name given. You ask they call the secret name. They ask, what is your secret name? No reply, and that means wrong. Or or ask you to yeah.
Yeah. Ask you to say what is your ask the student name. And if no reply, it can be mistake. So in in Tibet, in many cases, even like some high practitioners, they come they kind of say or come back as a spirit, but actually not necessary. Sometimes those other wantless spirits act exactly when they have a clever ones.
Those spirit have a clever ones, so they they act exactly and make lot of hassles. You know? So then the one way to catch is like that. So, anyway, this is just a small thing, but there’s bigger benefits of having the secret name. Normally, call it cigarette name.
Yeah? Cigarette name. That that is a that normally we receive from initiation, not even from the the name of the refuge, Not even such as Sangha. The monks, we receive the fully ordained vow, they give a new name also. Not even not even that.
When we first become novice, also have a new name. When we first order, also new name. Even that also not no. No. Yes.
We need to have the the the secret name which we received during the initiation. It’s ISO initiation. Yeah. Yep. Oh that both have to do like initiation commitment is a separate and the commentary commitment is a separate Yeah, but the commitments are always wonderful and very important to do is because that is the that is the that’s the only thing that keep us improve.
That’s the that’s the only thing that will will will make us better in in make us more connected, gain the realization in relation to that particular deity of a practice. Otherwise, just the initiation, you know, there’s no there’s no incidents or there’s no example in the past since Buddha came to this world until now, two thousand six hundred. There’s no incident or example that during the initiation, just receiving initiation due to the power of the initiation, enlightenment, there’s there’s no example. But after initiation, practice, and through the practice, gain enlightenment. Many.
Many, many. But the practice is actually the sādhana. They label as a sādhana. The practice is a commitment. Label as a commitment.
Because if you don’t say commitment, we ordinary don’t do. So it says, wow. You are no choice. You have to do it. That’s why, you know, many of the in earlier time, Buddha’s time, there’s no such commitment.
There’s no no routine say, oh, after this renunciation, then you have to do this much, this much. There’s there’s not much coming. There’s no such a because after initiation, immediately, they go into Samādhi in the practice of the Deity Yoga. Then within one lifetime enlightenment. You know, you don’t have to ask them to do.
Then gradually gradually people become more and more lazy and more our mental vision of our enlightenment become very short. Like, we we want to grab everything now, yet we don’t do yet we don’t practice. So then, like, let’s say, like, commentary, commentary, the the practice that we are reciting is. It is not not not very long ago from the sixth life. It’s one, two, for three two, three lives.
Like, the the liberation, power man, the composer, Pabongka. About how many decades? About two, three three decades, isn’t it? Two to three decades. It’s about their their guru.
And they they now is, like, second about three decades. You know, it’s a Pari Dorje Chang. Pari Rinpoche is one of the lineage heart disciples. Even during Pari Rinpoche’s Pari Rinpoche’s time, you don’t see today the commentary. He he has many commentaries, but there’s no specific, like, a sādhana that we’re referring to for Yamāntaka, even though that he is the Yamāntaka lineage who passed to the.
The passed to our gurus gurus such as then after they passed to our, like, our gurus like etcetera, etcetera. You see? So so we are doing the commitment is there. And why why this lama have to make a commitment, say, if you don’t do it, break the commitment. It’s because today’s people, we we we are we are a bit lazy, and and we we don’t practice.
And they say, oh, you have to recite hundred and ten times or hundred thousand times, you know, and every day have to do at least one time, you know, is a a is a kind of their way for us to discipline, to practice like that. So in fact, this what do you call the let’s say, the the practice on the deity, which is about from the guru yoga up to the the completion stage of the different practices in between most important things three kayas, body mandala, then the mantra recitations which is to connect yourself, you know, to the deity. So those are very those are the thing that we have to we have to practice. So that’s why even sādhana, not just reading. Reading is reading is I think is not not sufficient of doing sādhana, not just reading.
That’s real sādhana is impossible good to memorize the sādhana. Once you memorize, then after that, you know, then in in mind from the Guru Yoga to the end, then the word word is like like reminder, the sequence, because it’s always beneficial to visualize and do the practice sequence, in sequence. So remind remind the the words. Let’s say as an example, guru yoga practice, all the lineage gurus names are mentioned. So the lineage guru, all are in sequence.
So to to to drive the blessing of nectar and light and and the the blessings of the guru, it have to go like this. You know? It cannot jump you. You see? It’ll go like this.
Go sequence by sequence. So by reciting, memorizing, so you remember one by one, then each each guru you pause. Then then if you go to learn the history of I mean, the biography of the gurus. Again, it’s very important to learn the biography of the gurus, each gurus. So once we know the biography of the gurus, then each guru remember remind the name remind the name.
Each guru pause, then remember the qualities of guru, remember the kindness of that guru, then then devote to that guru, express your devotion such as a nine attitude like that. Express it. Then receive the blessing, you know, then go to the next guru. Again, remember the biography, the how much the benefit that bring to Dharma. So then after that it comes to refuge, bodhicitta, then again, know, go for refuge to buddha.
Remember all the the samayas of the refuge. First is to remember, recall the Buddha’s kindness, Buddha’s qualities, then Dharma, Sangha, then after the body mandala, that’s why you need to remember all the deities. First, have to remember all the chakras, all the knowers, all the chakras, then all the chakra has a each chakra has a syllables, six syllables, and that each syllable has a different deities, and a different deity has a different activities. In fact, entire aspect of your body is completely played placed by the deity, activity, syllable, chakra, drop, then it’s like like a outer element connect to the inner inner element connect to the inner sub subtle inner element. You know, so then then the actual, self generation of body mandala mandala possible.
Otherwise, it’s like like showing a slideshow, you know, like, you just watch then then then then it’s like we’ll leave some imprint, but it won’t actualize the purpose of the causal stage of the Tantric practice. If we if we are unable to do the the success of the causal stage, then that is not possible in the resultant stage, is to actualize the enlightenment in real. You know? So we have to become a real Buddha now in the causal stage even though we our body is still ordinary, our mind is still ordinary by applying the three principal aspect of path, then the understanding of Deity Yoga. You become real Deity.
You become real Buddha now. They’re called the causal Buddha, causal deity, causal Vajrayoginī. Now, then only can able to con connect to the resultant stage, could be within this very life before death comes or during the death or during the intermediate state or during next life. You know? So that that possible.
So that’s that’s why it says that sādhana, the prayer, is like a stick for the old man. This is old man with knee problem, difficult to stand up. But he still can once he stand up, he can walk. So rely on the stick to walk get up, then put the stick away. It’s it’s easier for you to walk.
You know, it’s it’s so the wording are all like a regard as like a stick for the old man to get up, means to to to to remind us. Then after that, our job is to to to to contemplate on it, meditate on it. Contemplate, meditate on it. So that’s how to do the sanana. So so if that risk memorizing all the sādhana is quite tough.
It’s quite a lot. Yeah? But it’s possible also. Even you do sādhana every day. It’s not memorizing, but doing every day, but put some kind of some kind of concentration.
After two, three years later, it’s just naturally already memorized. It’s possible. But then in in another way is you should provide a kind of retreat, memorizing retreat. You really, like, put effort whole day, memorize, memorize, memorize. It would, say the long one within one month is possible.
Maybe even not not it will not even take one month. Maybe like about ten fifteen days is possible to memorize whole thing, but that one require intense retreat, you know, so then if that is not possible, then what we can do is different sections, headlines, headings, So there’s a way you you at least memorize the headings. Memorize the headings from the guru devotion, guru yoga to the end, auspicious prayer headings. So let’s say, like, more than seven, eight headings headings. If possible, including subheadings.
If not, at least the headings, the main headings. Once the main headings you memorize, then you try your best at least ten or thirty times. Read very carefully. You know? Even refuge prayer.
I go for refuge. Read very carefully what really it means? Then apply your understanding of teaching there. You learn Lamrim. You learn Lojong.
You learn so many teachings for many, many years. Now all those things have all are inside there. You know? Three page sādhana. Everything there.
Yeah. Metaka short sādhana about three, pages, isn’t it? Entire is inside there. Entire, whatever we we study, listen, teaching, all inside there. You know?
So so so so when you recite the refuge, try to understand, try to merge, you know, try to what do call? Organize entire those teachings into those different sections because all are in there, all supposed to be there, All must be there and supposed to be there and all are there. So you have to organize. Organize after ten, twenty time, it’s it’s like very clear picture in your your your mind. So what you do, really sit comfortably on the chair or wherever, then you recall the headache, then meditate, then do the sādhana.
No need to chant. No need to look at the book. Chant. And what else? Well, on the bed, you can do entire stages of meditation on those sadhanas.
You know, it doesn’t matter whether you’re lying down. Sitting up is not the not the main thing. Sitting properly, sitting on the altar is not the main thing. The whole purpose is to remind us. So why don’t we use the sādhana itself to remind us?
And wherever it makes us more comfortable, convenient, or more alert to meditate on those stages of the path, you choose that place. It could be just on the bed, it could be morning, it could be just before taking a nap, or it could be before going to bed. It could be any time. You know? So so that’s exactly how to do the sādhana.
So that if you really don’t have a time, you can even shorten can be complete within five minutes. But if you only depend on the text, hundred page means we have to finish hundred page. How speed you recite also, it will take a certain amount of time, sudden quite large amount of time, you know. But if you are really real sādhana, it’s supposed to like that. But if we but people don’t accept this this comment, this this what I said, people still grasp that must do the pages by pages.
And then once you finish, then call finish the sādhana. People don’t accept. People otherwise, if somebody here that I’m saying like that, oh, it’s like nonsense asking us not to complete the sādhana. You know? So it’s so this is just my suggestion, and I I I refer this to it’s not a Dalai Lama.
I used to think like that, then about ten years ago, His Holiness Dalai Lama gave a thirteen day Yamāntaka initiation in Gyume Tantric College. So and His Holiness gave the advice and and something like this. So he was emphasizing that we he’s not discouraging us not to read. Of course, if you read, wonderful. Read.
Read, meditate, everything, then wonderful. But we are overtaken by just reading, but then rest we forget. So sometimes we just read, know how fast you read, and after that, once you finish the page, you complete your sādhana, but end up just no habituation at all of the practice, you see. Maybe His Holiness is actually teaching us for that reason. Not he’s not asking us to give up.
But if we have that kind of, like, understanding and way of doing sādhana, it’s definitely not necessarily the pages and pages. Know, His Holiness is the holder of all the four traditional Tibetan Buddhism’s initiations, the lineage holder of initiations, commentaries, and the lineage holder supposed to must do the commitments without even one day blocking this his commitments. So you imagine how his son is going to do. He’s such a busy, busy lama. You know, he’s almost like busiest lama.
He have to handle Tibet. He have to, you know, hold over. He’s traveling so much morning to night, you know, even though he might be waking up three o’clock and he start his breakfast seven o’clock. Within those three hours, let’s say, Heruka Bodhimandala Sadhana. How fast do you recite?
It will take three hours. Heruka Bodhimandala Sadhana. How speed you you do, it would take three hours. Just for Heruka Bodhi Mandala Sadhana is about this much. See?
So he is the holder of the tradition. Let’s say, he’s three three, four, five, six, seven, four, three hours. How are you going to finish the rest of the Nyingma, Kagyu, Sakya? He have everything. If if he don’t finish, how do he how he he he he grant the tradition to the lineage to others.
So I’m sure he’s doing the technique, I guess, because the way he say and when we roughly I was I I I was thinking that time how he manage. You know? I was judging myself. I said, because he’s busy like that. He tried his schedule is like that.
Like that. Like that. This initiation, this commentary, this much commitment. How speed we do this check is well, almost like whole twenty four hour also maybe might not finish. Then how he manage?
I’m sure he he but he always then if if you know the meditation, flying, work, everywhere you can do the practice, and Dharma, everywhere. You know? So this I think is quite beneficial if we can slowly adapt to do that. Yeah. You mean method is to read the Read the heading but understand entire subject there.
Meditational. Yes. Far more meaningful. Yeah, so that’s why we have to really sit down at least ten, twenty times. We have to make sure that we understand.
In this section, this much of teaching should have to be interpreted. Refuge section, so many, and then after that, body mandala, all entire body mandala teaching have to be interpreted. To be visualized for the visualization. That’s why even to do sādhana, we have to go to a commentary. So without the commentary, actually we cannot get a full picture.
Yeah. We we we roughly actually, there is a commentary. We have to go through commentary. First, it’s good to request commentary on sādhana, short sādhana. Then gradually good to request commentary on long sādhana.
Then gradually go to request commentary on the actual commentary of entire aspect of the that deity. Can be, I don’t know, hundred over pages. You know? Yeah. Mantra, I have to say.
So you you will come gradually, it will come to the mantra section. Then mantra section. What is that? Then the mantra section is the let’s say, let’s say, you go from the beginning to the end, it is not very obvious the entire lamrim stages of path is coming in. It is not obvious.
It is there, but not obvious. So let’s say, if it is not obvious and one unable to, interpret entire Lamrim into all the different stages of the sādhana, then we have to do the Lamrim meditation at the mantra recitation point. So how we do, before this, once we reach to the mantra recitation section, before reciting the mantra, then we have to meditate on good devotion, precious memory, birth, then death impermanent, you know, then vulnerable truth, troubling, you know, then karma, you know, then at fault part, including that, and six causes and one effect seven cause and effect, bodhicitta, Tonglen, taking and giving practice. Then bodhicitta itself, six perfections, you know, then gradually emphasize on the three principles, then five paths, then ten grounds, then enlightenment like that. So this is the whole numbering.
You know? So so you do that. So after you you meditate, meditate, you’re tired. Okay. Then recite.
To wake up. Wake you up. Or after that, you feel quite fresh, then pause the mantra recitation, and I can meditate. Again, almost falling asleep. Then notice a.
So that’s exactly how should how we should do for non daily, sādhana practice, daily mantra practices, and retreat. When we do a Yoga retreat, any retreat, this is the way how we should do. Is the way but we do the opposite way We said the mantra about to fall asleep either we do meditation either we sleep So is is another way but the advice from the teaching is to to to do a meditation Before when you are tired of meditation then mantras to to to to stimulate to to make you more awake So it’s like that. Retreat has to be like that. That’s why it’s already wrong for us to plan that, say this retreat will take twenty days, this retreat will take ten days.
It’s actually wrong to plan that. Because we plan that, we plan based on our mantra recitation. Means our focus is only complete the mantra. You know, it won’t go to the actual practice. Actual practice is to meditate.
You know, so therefore is but in our our case, at least we provide one week or ten days time and we try our best that we must pray hard that soon in future that we don’t have to do any any like don’t have to be busy body. Busy busy not busy body, sorry. Don’t have to be busy busy busy struggle, maybe at least ten years before die or twenty years they can able to dedicate our life just during practice. Seriously meditate. You know it can be at your home, it can be in Triang, it can be in Copan, can be in Zara, can be anywhere, it can be in LDC, can be anywhere.
Know, so that’s if we really seriously want to do, then practice, then these are the things that we should plan. You know, if you have family, also can. Children are grown up, they have their own life, then you can at least pray, at least pray and hope that may I have at least like few years of full time to meditate, to truly meditate, truly practice. Because not not yet. You know, the reason is yeah.
It’s still not it’s still not yet. Because for Yamitaka retreat, our lama have to come. No lama come. Oh, that one is not a Yamithaka retreat. Lamrim retreat.
Lamrim. Yeah. Good. Lamrim retreat. Must do.
You know? Must do. So we do more Lamrim retreat. Then after that, then if we go to Yamāntaka deity yoga retreat, then it makes sense. It really will make sense.
You know? And if not, you read more books, if not, then you study. Now there’s a DDB course, you know, the Lojong course, all are Lamrim, so all those classes are Lamrim. Or if you don’t have time, then you read at home Liberation in the Palm of Your Hand or the three volumes of Lamrim teachings or there’s condensed many Lamrim teachings. Yeah?
So you familiarize familiarize. So because during the during the actual retreat, the guide guided meditation won’t be much explanation. Just remind one or two points, after that we have reject we have to contemplate it. Because there’s not much time and also we have to complete the entire stature part. But Lamrim retreat is one of the most meaningful thing that we can do in our life especially Lamrim retreat of the entire path You know once we have at least leave an imprint of entire path in habituate in a habitual way then even we die, we at least have a map, complete map, because our journey is to enlightenment.
Lamrim is exactly like a map. You know, if we only do guru devotion, then let’s say from here to the gate, after that like me, I lost. Don’t know where to go. You know? Every time somebody need to bring you here and there, you know?
So troublesome. No independent. You see? So we have to be independent in Lamrim. Means by knowing the map.
By knowing the map. You know? Like that. Honestly, I think not possible. But there is a but but there’s a one thing is possible, say that from the lama side, the lama very high realized lama is who has the power to control, like, the like, I would say, the mind of others.
Then if the lama just motivate everyone present there, you know, after grand initiation, they receive initiation, they will receive it, including the birds. So in in in in earlier time in Tibet, there is, you know, a certain occasion when Dalai Lama give the the Kālacakra initiation, you know, the that’s you know, knowing Dalai Lama, some other lamas, they have a certain, like, control of others mind. So then I say, okay. Whoever is within this boundary, all I receive the initiation. So he he pledged.
So from from that kind of extent, that is possible, but I’m not hundred percent sure. But from the disciple side, like, unless faith and the devotion, it will play a big role, but but but how much guaranteed? I have no idea. How much guaranteed? I have no idea.
But such like the Khen Rinpoche’s initiation like Janang is a is a a blessing. So most likely there’s no commitment and just receive. There’s a beneficial, mainly it’s a jenang, it’s a blessing. So by obtaining the ceremony, there’s no kind of restriction that you have to do a lot of preparations. So we’ll grant the blessing of body, speech, and mind, you will receive it.
You will receive it. And it is not like the highest Vedanta initiations. You know? So it’s more a blessing. So then I think many of us here inspire to do Nyung Nye practice.
I think I heard Khen Rinpoche is oh, no. No. No. He he he he’s giving white Tārā initiation. Yeah?
So white Tārā long life initiation. So it’s mainly for good health with so many sicknesses, so many contagious sicknesses, so many physical mental difficulties. So white Tārā very effective. So you also check observation even though we require some other initiation, but you check observation it says that White Tārā initiation it comes most suitable and beneficial for this period of time. So he’s granting, you know, so if you have any like all mother, father, grandmother, father, you should encourage and also some of the like who are in who are in a health critical problems, just you know, good to good to bring them, you know, and it is it’s like long life puja.
It’s like long life puja. It’s like puja for you. Somebody it will help, you know, even like some more children’s nowadays, the dose, you know, h one n one or is all attack many children’s, you know, so it’s this initiation is very beneficial. I didn’t think of before but after I spoke to Jeremy this morning so he also capture all these points that’s why he says that it’s more relevant to give this initiation He also said he want to give the same initiation in Triang also. Triang requested long life initiation.
I don’t know if he request Amitayu or whatever, but he says, Waitara comes most effective this time. It’s quicker, faster to ripen the the blessing to the to the people like that. So just a blessing can possible. Yeah. Just a blessing.
They’ll receive the blessing. Just a long life blessing. So they provide the long life pill, which the master has to do more jobs to consecrate the long life pill, long life nectar. So, you know, but those patience, relatives who cannot come, like children cannot come, then you take the pill and the nectar and feed them. Even that also get benefit.
Yeah. On the you cannot generate yourself as a medicine Buddha. Yeah. You you just on the crown. Yeah.
But what you can do is slightly I mean, more effective than generating on the crown into to in between then self generation and the crown, you you you you bring into heart, enter from the crown, melt entire ten direction Buddha, melt into medicine Buddha. Medicine Buddha also melt into light, and that light enter from your crown and is coming to your heart, you know, the heart chakra, not the heart, the heart chakra, emerge with your mind emerge with your mind, then from there then you do the healing. From there you you you send healing light to other, healing nectar to other, healing mantra to other, like that. So that is a more intense practice than just visualizing on the crown. But that is not self generation.
No. That one is subgeneration. That is, not allowed. Yeah. Maybe that one is is general because they’re teaching general.
So those whoever have initiation, they can do that. Those whoever have a high degree initiation, then they can do that. If not, then it’s not allowed. Initiations. Yeah.
It’s still it’s taken out. At least one time. Yeah. So that applies all clear Yes. Clear action.
Yeah. Six a six level. What is that? What? I I I I’m blank.
Home. Home. Home. Maybe not. What what is the cis liver?
I blend. There is, and we practice, but blend. Somehow blend. Yeah. It’s six syllable or the light itself, you know.
So it’s a so it’s it’s a very good. Now this this blank makes us more intense to to make sure because we do, you know, those healing practices. You know? So exact in fact, don’t know. So so is you know?
So so now it’s very good that we have to go and search ourselves what is the exact syllable, then we can do the healing practice rather. It’s very beneficial. Yeah. Yeah. It’s a it’s a correct visualization.
My entire ten direction Buddhas, they melt there’s a few ways. Entire Tendragin Buddha become Medicine Buddha, and that Medicine Buddha melt into the Supreme Medicine Buddha which is on your crown. And that Supreme Medicine Buddha also, you know, gradually gradually dissolving, become like the huge body, becomes small small small small, about thumb size. Then that thumb size also dissolve into a light, and that light the light aura form can enter into into your your heart chakra, which is you’re aware that your clear light mind is, but that clear light mind is your Buddha. It’s the medicine Buddha.
It’s the essence of all the ten direction Buddhas. So with and from there, then this this clear light mind, this mind, again, it arise into a seed syllable. If possible, you know seed syllable then from the seed syllable emanate light out, light out. If you want to heal for other people, seed syllable from there, light, light can be rainbow light, different for different thickness different lights is more effective as a different lights are effective for different different thickness so but general is five color light five rainbow lights then the light light follow the nectar. Light bring the nectar.
Light is like bright, shining, like that. Yeah. Nectar like you you you have to you have to your feeling have your mind have to feel bit of moisture. And again, the color and the moist moistureness is has a is a different different labels for different different sicknesses. So like that.
But in another way, as you said, all the Tendrashin Buddha just dissolve into medicine Buddha. Medicine medicine Buddha dissolve into light. It won’t it won’t come it won’t go down the solid thing. It have to melt with the light and it have to go inside. But then from the heart, the melted one, six syllable, then from six syllable again arise as a medicine Buddha, possible.
Arise from the six syllable like like, like, the feet, lotus gum, then from the the toe, medicine Buddha’s toe, body, head, like that. Then from the whole body eminent light, you know. It’s one of the best way to do the healing is through the light and the nectar. Yeah. And also you can also transmit the mantra.
Transmitting mantra, there’s a few ways. One is coming out from your mouth, going into the Medicine Buddha’s in the front generation Medicine Buddha’s mouth. Then go into your go in from your navel, go out from your mouth, like like circle, to create the create the, like, the the the the radiation light of auras and that through the mantra. It’s a light but in the form of mantra. Form of mantra.
So after that, Medicine Buddha and yourself both if you’re if you’re doing healing to other people both like this. Medicine Buddha is there, isn’t it? First generation. Just now you did the the visualization of mantra going into his mouth, come out from his navel, enter from your navel, come out from your mouth. So mantra going like it’s like a circle.
So that also help to generate the healing ability. So You can do for yourself like this But then if you are doing healing for other people Both merits after doing few times. Let’s say seven times eight times or twenty times both face towards the patient. Medicine Buddha is on on here, on your crown. You oh, yeah.
Both face like this, then do then send the heat the light, the mantra, the garland into the patient’s mouth. Comes out from patient’s navel, enter from your your navel, come out from your mouth, go to medicine, put the mouth. Okay. Like that. It goes like it like it’s also can do that.
So there’s a few few ways. Yeah. You got the book inside for the. No? Yes.
Is it true? Yes. Yes. Oh, there is such yeah. There is such.
One way? There is a one many, many ways. So this this this is also one of the way. Yeah. Yes.
And the light Yeah. As a light cut. Is this what you did for yourself, Exactly. Can actually do for all the living things together. Yes.
Yes. Yes. Whom. Whom. So whom?
So we remember. Whom? Home. Home. Home.
This one. There’s a the seed syllables, The origin originate the syllables from the Sanskrit. Yeah. Was it Sanskrit man Sanskrit in Sanskrit. So the Tibetan writing mantras even though the the the structure is bit like different, but actually, it’s quite same.
Quite same. It’s a the the writing and the structure bit different only, but it’s quite same. All the syllables are there like below, then on top, what’s it? The the the the moon, then the the round one, the sun, the. So Sanskrit also is is like that, but different.
It it it look slightly remember, it’s all complete. So if you use the English one, it is is totally totally out out of anywhere. So best is we use the Sanskrit. If not, at least use the the Tibetan one. It is nearer to the to origin.
And the Tibetan one is, like, you can regard as origin because the all the mantras, these translators, they they they they live as it is the Sanskrit origin. They only modify the character a little bit up and down like that. You know? So, otherwise, there there is a how to visualize? H u m or or the hum how?
You know? Then they say, oh, really visualize the Tibetan one, then how about the the origin is Sanskrit. So the answer is Sanskrit or Tibetans. The mantras are still the same. So that means it’s good to know the the seed syllable mantras if you want to do the visualization.
Now it’s ten thirty. If you’re still happy to do, I’m most happy to do. Continue. If you are tired, I’m ready to stop also. No.
We are doing. Yeah. There’s one one session we are doing. Fourth October. Fourth of October.
There’s a dead and dying Living and well and dying. Well, with the conjoined with the. That process. Yeah. Yeah.
Good. Maybe you maybe in future, we can see. We can we can go. I I I did quite one short one, isn’t it? Last time.
Short. One of the intermediate. We we have that task. Right? Intermediate state.
I think that intermediate and rebirth. I went through one class. Oh, the, I need to come out the the booklet. Next time, the before what’s the before any initiation, I think at least that last time I did a short short short explanation, short sādhana. I think at least at least I think even the lamas are hopefully that they will stay longer, and they will give the commentary, hopefully.
Yeah? But at least immediate at least immediate right after receive the initiation, immediately, we can able to have at least that explanation based on word by word of the short sādhana, which I think Caroline has in it. Once you once you complete, maybe you can pass through. We then after that, I can print into a small booklet. I think it’s necessary because it’s it’s it’s quite relevant to the short satana and and it’s quite easy to understand also.
If you go too much of the the term, people confuse. So use a very simple simple words, simple English, but yet the meaning have content. So I think that’s important. That’s I think important. Yeah.
So next time whoever Highest Yoga Tantra initiation provide lamas, hopefully that they can provide their commentary on the sādhana also. So it would be great benefit. Yeah. So dead and dying, then in, some other time, we will we will do. Yeah.
Okay. Stop here. Thank you.