Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 37-minute session, Kyabje Rinpoche teaches the yoga of tasting nectar—a foundational inner offering practice in Vajrayoginī. He begins with a direct practical concern: the substances used in traditional Nyingma preparations (five meats and nectars) and why authentic physical materials are unsuitable for ordinary practitioners. The meditation itself involves taking nectar on the tongue while visualizing it fills the body with bliss; light radiating from the heart purifies all obstacles and negative karma. Rinpoche demonstrates how this single practice accomplishes three purifications at once: of body (manifesting as Vajrayoginī), speech (tasting the nectar), and mind (using bliss to realize emptiness). He concludes by extending the practice into daily life—visualizing ordinary food as nectar—and notes the physical benefits of consistent practice. For practitioners with Vajrayoginī initiation.
File metadata (for organising)
File: 1991-09-26 – Comm 2c – KR.mp3
UUID: b152fad7-c9fe-4b4b-823b-ea6bae1ed90f
Teacher: Kyabje Rinpoche
Collection: Vajrayoginī
Date: 1991-09-26
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~787
So then the the third yoga is the the yoga of tasting nectar. So in order to practice this yoga, it’s necessary to have an an inner offering. And within the inner offering, the vessel, one visualizes imagination of five meats and five nectars. And perhaps the way of the preparation of the Nyingma is not so good I don’t think because these five meats, there’s dog meat, there’s horse meat, there’s human meat, there’s there’s cow feces, urine and they actually use all of these substances to make their nectar pills. For a highly realized yogi who would take this, they could receive great blessings from taking these substances.
For ordinary people, it would probably be harmful. So I think they would stay away from these kind of nectar pills. If you can, take the left hand. We touch the three corners of of the six corners of the reality source triangle. The first that is to say the triangle which is facing directly towards you.
So the the apex which is one touches the apex of the triangle which is facing you, which is pointed towards you and reciting, when one recites the blessing mantra Om Ah Hum. So touching taking bit of the of the actual nectar. And what you are it’s not just regular nectar. You are taking you are going to take the essence of the nectar. And this is done as a means of inner purification, involving cleansing internally.
In in general, the the lower levels of of the the action tantra and performance tantra are very much oriented towards external cleaning and external purification. Where the highest yoga tantra is oriented towards internal practices and this is the way in which we cleanse So then one takes the nectar on one’s tongue and one imagines that nectar the completely fills one’s body up. And this is the, imagine that the nectar is all of the finest essence of all of the Buddha. Like in making tea, the dregs that are left over. We take the essence, the the finest essence of all of the qualities of the Buddha condensed into the Lama and one’s own mind, which is the PAM at one’s heart.
So these all dissolve the which is the essence of all the Buddhas in the form of the Lama and one’s own mind. it is condensed at the centre of one’s heart. And one’s body is completely filled with bliss. It is a bliss of simultaneousness. And then this And then this this PAM at your heart then powerfully radiates light like the radiance of the sun.
Both within oneself and one’s complete environment and So it radiates out into the environment. It radiates within oneself. When the powerful light from the pam at one’s heart, eliminates all of those negativities and obstructions such as the afflictive obstructions to liberation and the knowledge obstructions to omniscience. Just as light eliminates darkness, it purifies all one’s negative karma. And then having removed all of the various negative negativities and obstacles from within oneself, one then meditates on one’s body in the aspect of Vajrayoginī.
What we have done is as the condensation of the practice as it is presented within the practice of the three purifications: purification of body, speech and mind. One’s self-arising aspect of deity of Vajrayoginī purifies one’s body. The nectar on the tongue, the tasting of the nectar on the tongue is the purification of speech and the the experience of bliss within one’s mind and using that bliss to realize emptiness is purification of mind. So there is the practice of purification of the body, speech and mind and by means of this all ordinary appearances are purified when one no longer has ordinary body, speech and mind. If one does the practice regularly, then it is extremely beneficial to physically beneficial we keep a healthy appearance, we will have little sickness, we will have a powerful body.
So we can continue our practice even when we are eating our meals. Should imagine that food is actually the five meats and the five nectars in that nature and it doesn’t have to interrupt our practice This will also additionally benefit physically and in taking food in this way, we don’t build up a debt with respect to food. A long time ago, every single piece of the consort. And they they are the meats and nectar are extremely potent.
And by means of the of the blessing of the mantra, one makes it extremely potent So we’ve we’ve completed three yogas. So tonight, when you go