Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 81-minute teaching, Geshe Jampa Gyaltsen addresses core questions from serious tantric practitioners, moving through the first root vow of respect for the guru, the apparent contradiction between monastic vows and tantric offerings involving alcohol and meat, and the definition of secret mantra itself. He clarifies that merely doubting a teacher incurs no vow breach unless one acts on that doubt through body or speech, and that the guru deserves Buddha-like devotion because he embodies all the Buddhas’ activities in a form with which we have direct karmic connection. On ritual practice, he explains that missed daily commitments can be doubled the following day, and walks through self-initiation procedures for vow purification using Yamāntaka or Vajrayoginī, then addresses detailed questions on subtle body mandala practice across multiple tantric systems: how the coarse body becomes the celestial mansion in Guhyasamāja, how channels and subtle drops function as deities in Heruka, and how a practitioner devoted to Vajrayoginī can adapt Lama Chopa practice without using Yamāntaka. Pitched at initiated practitioners with some experience in tantric retreat.
File metadata (for organising)
File: Line in 0207.mp3
UUID: 5dfe4371-bec2-4f25-aa85-5d52bc75be67
Teacher: Geshe Jampa Gyaltsen
Collection: Tantric Grounds and Paths
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~2,166
So the question the question is, if we actually if the thought which doubts a teacher arises within the mind, is that mere arising of the thought to which antidotes may or may not be applied? A case of breaking the first root tantric vow of not depreciating or deprecating the teacher. And Rinpoche says, generally, all negative thoughts about the teacher are very major non virtues. However, whether the mere arising of the thought which deprecates the teacher is a breach of the first root vow or not is open to question. It is more when one abides in that thought with the motivation of thinking in that way and then through one’s bodily behavior or through one’s speech shows disrespect to the teacher that indeed the first root vow is broken.
And generally speaking, one has to distinguish between the various, levels of gurus or teachers one might have. Here, we’re specifically referring in the context of the root tantric vows to the tantric guru from whom one has received initiation and instructions. So in such a specific case, then such a guru is seen as identical to the Buddha’s, and it is reflecting on his qualities that this conviction is born within our mind. Now in as much as Buddha’s are completely free of all defects, then the guru can be said to be a relative or a parent of the Buddhas, and he himself is also completely free of all faults. So the question is, since the Buddha has said in the Vinaya Sutras that it is inappropriate to drink even one drops worth of alcohol, what about the offerings of the inner offering which are based on alcohol or the consumption of alcohol in the context of tsog?
And also, what about meat consumption in the context of tsog in general as opposed to the Buddha’s teachings? So Geshe la says, generally speaking, indeed, the Buddha has taught in the Vinaya Sutras that consuming even one drop of alcohol is to be avoided at any cost since it is a root of all other faults, and this is indeed the case. However, advanced practitioners are able to use the uncommon capacity or the uncommon power of alcohol. Since that is not the case for beginners, which we are, then the inner offering’s basis is mere black tea. And if we abstain entirely from alcohol, then there is no risk whatsoever.
However, when alcohol and meat are ingested, whether in the case of the inner offering or in the case of the substances, they must be visualized as nectar. If they are visualized as nectar, then there is no fault. But if we’re not able to visualize them as nectar, then there would be a fault. So these are teachings of secret mantra. And precisely because it is called secret mantra, these teachings are secret.
So these are teachings which you should keep confidential. They are teachings for close disciples of Kyabje Trijang Rinpoche who have stable and profound faith in him. And at this point, it would be beneficial to explain the meaning of secret mantra, Guhya mantra. This has two parts, secret and mantra. It is secret, which means it must be hidden.
It must be kept private.
One must not talk about this to those who do not have initiation because it leads to profound misunderstandings. And the term mantra itself has two syllables in Sanskrit, manas and traya. Manas is the mind. Traya means to protect, to block. What is the mind blocked against or protected against?
It’s protected against ordinary appearances and conceptions. So if we understand secret mantra in this way, then the practices of secret mantra are very powerful and very beneficial and there is not only no harm, but great benefit in them for us. This is one road. But for someone who does not understand what he is doing, then these practices are not beneficial and harmful. So there are two different roads here.
So the question is to resume it. If through viewing the spiritual friend or the guru as a Buddha, we accrue the blessings of the Buddha, then through viewing Bodhisattvas as Buddhas, we would accrue the blessings of Buddhas also. And for that matter, even on relying on inappropriate protectors and viewing them as fully enlightened beings, we could accrue blessings from them too. Geshe la says, one has to understand clearly the process here of relying on the guru. The guru here performs the activities of all the Buddhas.
He is, if you want, the substitute or he impersonates all of the Buddhas. And precisely for that reason, we are entitled to see him as a fully enlightened being. Because if we want to have any hope of getting close to the totality of the Buddhas, we must first get close to the guru who is that form of the Buddhas which which with which we have a specific uncommon karmic connection. And in this sense, the gurus are more helpful to us than all the Buddhas even though in terms of qualities and realizations, there is no difference. On the other hand, if we take the case of bodhisattvas, then we have to be very clear whether we are talking of someone who, knowing that a Bodhisattva is a Bodhisattva, nonetheless tries to see him as a Buddha or someone who not knowing whether a Bodhisattva is a Bodhisattva out of faith sees him as a Buddha.
In the first case, if you know that someone is a Bodhisattva, then the blessings you can get from him are only the blessings of a Bodhisattva. In the second case, however, if you don’t know whether a holy being is a Buddha or not and you see him as a Buddha, then the blessings you accrue from him will be the blessings of a Buddha. So the situations are different. So regarding commitments, what happens if we are sick or there are major interferences like an accident or we are unconscious and we cannot recite our commitments? Geshe la says, actually, this is the biggest risk for all of us in this room at the level we’re at.
And generally speaking, if there are major reasons, major obstacles for reciting commitments one day, the teachers, of yours said that you can double the commitments the next day. So you recite them two times the next day, and it should more or less cover, the requirement to recite the commitments every day. And, obviously, if there are major obstacles for a longer period of time, such as being unconscious or something where you have no control, then that is out of our control. And as soon as we are able to do so, then, if we have the wish and the capacity, we should start reciting the commitments again because there’s very great benefit in this. So the question is, could you please explain in detail about self initiation to purify broken vows, how to do it?
Generally speaking, specifically here in the context of, practicing Yamāntaka as a preliminary to Lama Chopa, to practice self initiation, one must have first, performed the approximation retreat of the deity. And for Yamāntaka, the normal approximation retreat takes a month or so, but it is sufficient to perform the mere shortened approximation retreat, which takes maybe, fifteen days. Having performed this, one is, entitled to practice or to perform the Vajra deeds, which among others include entering the mandala. And then when one enters the mandala again, we’re seeing, Yamāntaka as one with one’s root teacher, then one purifies all vows. So there’s half a question here.
So the question is what is the relation between channels and, winds or breath? The two are different things. Geshe la says within the channels, many different types of winds, circulate. So the question is, could one please explain the difference between the coarse subtle and very subtle body mandalas of Guhyasamāja, Heruka, and so forth? Why do we see the various parts of the coarse body as actual deities rather than just residing on or in the body?
So Geshe la says, when we meditate on the body mandala, the actual body, the body in its totality of oneself visualized as a deity becomes the celestial mansion in the mandala. Whereas the various bodily parts which are actually meditated upon as the inseparable nature of bliss and emptiness are generated as the deities which reside within the celestial mansion. So this is how we would meditate on the body mandala in the context of Guhyasamāja. In the context of Heruka, the practice is broadly speaking similar, but there are some differences, which are that the actual channels and the drops in the channels at the extremity of the channel are visualized or generated in the nature of the goddesses and the gods in union. So for instance, these are the actual places such as Mount Kailash and so forth, which are present on the body.
And this includes the 24 pithas as well as the deities of the so called eight doors, the
Guardians of the eight sense doors, the mouth, the navel, and so forth. And the various other deities, which make a total of 62 deities in the context of Heruka, and would obviously include the four goddesses at the heart as well as the central pair of deities at the heart. So in the case of the body mandala of Guhyasamāja, because the basis of establishment of the body mandala are the aggregates and the elements which are coarse, The body mandala itself is said to be coarser. In the case of Heruka, since the basis of establishment is the channels and the drops, which are part of the subtle body, the body mandala is said to be more subtle. In the case of the Vajrayoginī body mandala of 32 deities, the 24 deities of the Pithas and the eight wrathful mothers, then the basis of establishment of the body mandala is even more subtle since it is actually the 32 branches of the eight branched root channel at the heart.
So Geshe la says perhaps there are 37 that when you throw in all of the, deities of, Vajrayoginī. Because there are 37 goddesses within the context of Heruka. So the question is, what sort of practice could be recommended for a beginner? Geshe la says, broadly speaking, there are two types of beginners. There are the beginners who are ranked beginners, and there are the beginners who are beginners who have entered the mandala.
So a beginner who is a rank beginner should practice a general path, but a beginner who has entered the mandala would be somebody who has received initiation, but who has not yet obtained any realizations. So the question is, when one person throws the stick in an initiation, how can it be the same for everyone since we are all different? And Geshe la says, basically, here, it was a matter of practicality. Normally speaking, during an initiation, let’s say the Yamāntaka initiation, everyone would actually cast the divinatory stick once. So one would know what, Buddha lineage each person is connected to and what type of activity each person is connected to.
And this actually would normally be done over two days for a major initiation like Yamāntaka. In the first day, there would be the inspection or the analysis of the the nature of the person requesting initiation. The second day, the actual conferral of the initiation. So as a result of this, one can say that the people, all of us who attended the initiation can be sure we have attended Yamāntaka initiation. And generally speaking, all of us have some type of karmic connection with the Buddha lineage which was found through casting the divination stick in the activities, the pacifying activities, but one cannot say whether these are individual uncommon connections or not.
Perhaps not. So it’s very difficult, basically, Geshe la says, if one doesn’t do it individually over two days to know whether or not one has this sort of connection. So the question is, if one relies mainly on Vajrayoginī, how does one perform or practice the Lama Chopa, and how does one make the offerings in keeping with explanation, which relied mainly on Yamāntaka? And Geshe la said, basically, there is no problem in the slightest. You practice Vajrayoginī as usual.
And then you with the first verses of Lama Chopa, I rise from within great bliss. You arise from within great bliss, not as Yamāntaka, but as Vajrayoginī. And you continue continue practicing visualizing the merit field in the way which explained. And you can bless the offerings in keeping with the Vajrayoginī Sadhana. This poses no problem at all.
Thank you very much, and we will call it quits for questions for today. Please keep the good questions coming.