Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 44-minute session, Kyabje Rinpoche traces the advanced yogas of Vajrayoginī practice, from visualization of the mandala and light rays to the yoga of the inconceivable—where all appearances dissolve into emptiness and practitioners realize non-dual bliss and emptiness. He explains the yoga of arising, where one emerges from that emptiness as Vajrayoginī adorned with full protections, and provides detailed commentary on the protective mantra, breaking down each syllable’s meaning and function. A central theme throughout is the critical importance of maintaining this pure vision between formal meditation sessions; since the between-session time is longer than the formal sessions, sustaining these practices during daily activity proves essential for steady progress. Designed for practitioners who have received Vajrayoginī initiation.
File metadata (for organising)
File: 1999-10-02 – 17B – Commentary – KR.mp3
UUID: 19c51fb7-6150-4b45-b119-ac8610621ee9
Teacher: Kyabje Rinpoche
Collection: Vajrayoginī
Date: 1999-10-02
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~2,744
And the the fourth fourth session is called the which refers towards the from the which forms the moon moon mandala. So that that symbolizes the the fourth, the And then the next is the fifth one is of which which which here are equivalent or which here is the all the consonants which becomes consonants are consonants of those mantras are upon that moon moon mandala, moon cushion. And the double, the or the triangle shape which symbolizes the three doors of liberation, or which the three doors of liberation or liberation doors, which talk, which are about the selfless, sorry, the inherent existence of the, of phenomena and inherent exist empty of inherent existence, empty of cause and empty of result. So, yeah. And then the sixth is called the the of the sound engagement or sound, which actually hear the sound that is referred to as the the nada towards the Heruka.
But but here in this practice here and this and this and in this practice, it’s referred to the BAM syllable, which symbolizes the formation of the intermediate state beings. And then the next one is the of dissolving of or or collecting the the entire world systems, which means here refers towards the from one’s heart, the mantras, garland, and etcetera, with palm syllables, light rays from those, and then spread on entire world system and and and its inhabitants. And then becomes the purifies the negative various faults of the entire world systems and inhabitants and then becoming and gradually dissolving into oneself. So, yeah, so that is the eight sessions. And the the ninth is called of gratifying or yeah.
Great. Yeah. Gratifying the, yeah, containment of the containment of the nature. So which refers to as the the inner offering, and and it also indirectly, it means the the all the the external offerings, making torma offerings, and and and also the time and and tasting the nectar during the meditation session. The the we’ll go back to the eighth one saying about the the the all the the light comes light rays and everything becomes the world entire world systems and inhabitants are the the purifies all the negative faults of those and then becomes.
And I said about and then gradually dissolving one into one, become one. It’s not. It’s just it’s we should stop it stopped here until the light space purified they’ve been purified, and they become. So that that is the the eighth one. And then the the ninth one is the the the suchness of nirvana, or liberation.
nirvana is better. So which becomes the so by forming all the entire world systems and inhabitants becoming Vajrayoginī and then collecting all the appearances, everything, and that dissolve into and then forming all the entire world. Being one is the tenth one. The eleventh yoga eleventh suchness is the suchness of hand offering, which means that which which means that the between the meditation session are forming the activities of the left part or left sided actions like everything has been performed from the left first part, left hand, stepping from the left starting the steps from left hand and so forth. The twelfth is the the of receiving or giving initiation, which is set for during the the the becoming a receiving initiation to become or wants to practice in the and and also receiving the blessings and any blessings during the practice.
The thirteenth session is session session is of pharma, which which which is the the practices which are placing the armor between the within one’s body, between the flesh and the bone flesh and the skin. And then and and also, it’s also the practices done during the between the meditation session, like during the meditation session, between the meditation session reciting the mantra of and so forth. And and then the juicy. And the last one is the the practice of the the verbal and verbal and mental recitation also yeah. And making the the per praise the praise called the the eight verses praise are the 14 are the 14 which is of of making offerings of the mantra.
So the practice of the the the practice of this the 14 essential topics are included when one does the when one performs the short the longer and the medium version of the practice. And but but in the short short practices or short are the the 14 essential topics are not included. If one performs the the practice of 14 essential topics, then it is it is very powerful that even if one has committed the heinous crimes in the earlier part of the life, by by practicing the the 14 essential topics, one can attain or one one can even, I mean, one can still attain the the the the the state of union. And now is the tenth yoga, which is the yoga of the yoga of the inconceivable. And then to do the tenth yoga, the yoga the inconceivable yoga.
So after the after the after after the mental vocal and mental recitations, the practice, then the the from the heart of the at the heart, the reality source, the mandala’s mantra garland syllables inside it, the BAM syllable. Light rays comes out of it and it spread the light spreads, you know, all the entire world systems or or it strikes towards three realms, the the the the formless realms, desire realms, and the form realms. And so by touching the light rays into the the the the formless realms, then all the entire beings of the formless realms are transformed into a blue light and that dissolves and covers from, and they are located or they’re being dissolved, yeah, the light blue light dissolved into stays from the covers from neck to the crown, so upper part. And then the light strikes and the the and by touching the light start, the all the entire, the 16 places of this yeah, form realms are, the form realms are, you know, form realms becomes in color and that dissolves dissolves and pervades from the neck towards the neck. And light and the then light the touches the the the the the touches the places of the the the the from desire realms from the place the the called the control over others emanation till till the hell realms and as well as well as all the the fire fence and the fire fence.
The of the Mandala. So and then the the yeah. The place realms the desire realm starting from that, the the realm of the power, control over others’ emanation to, and then towards the hell realms, and then all the protection circle of the mandala, and then the fire fence and so forth are becomes red in color and dissolve and dissolve and stays and covers from the lowest part, from the navel to the body in white color. Not red. Sorry.
Before that one’s red, which And then imagine that there’s only the the oneself, and that and then all the from the reality source from the upper and lower, all the dissolves into the and at the one’s heart is the the the body mandala of the the yeah. A reality source of body mandala of 37 deities. And then everything dissolve into one into another, one into another. And and so gradually, all those dissolves into the the, yeah, the principal deities and all, yeah, each deities and so forth dissolve from one to one, one to to the next. And then gradually it dissolves into the BAM syllable and BAM towards the crescent the crescent.
And then it goes like just excuse me. So they dissolve into the BAM BAM BAM the tip of the BAM and then dissolves into the the crescent moon, and crescent moon dissolves into the the the to the drop and drop to to the nada, and then gradually, the nada becomes smaller and smaller and becomes empty. And then on this one meditates on being on a meditative meditate meditate upon on emptiness. So so through this, they be they form the empty, and then that produces the the the bliss, bliss and that bliss realizes or recognizes or realize the emptiness and by forming that one being on a single point and meditate, one is in equipoise, bliss and empty and yeah, bliss and empty and leading and being on that meditation for a while or for a reasonable duration of time, not too short a while. Saying and so that practice is called this and yeah.
Being on that meditation is called the the yoga of inconceivable. So and then then do the eleventh yoga, the the eleventh yoga, the yoga of the regular activities. So during the the yoga, the tenth yoga, so everything dissolve dissolve and gradually they becomes empty, and one is being on the meditation on that empty. And so and during the the eleventh yoga, then within that emptiness, one arises into the Vajrayoginī like a fish come out of the water. And so one within that empty one arises into one arises as a Vajrayoginī.
And some of the scholars, said during that time, one should realize as a without wearing ornaments and costumes and and and yeah, implement and so forth. So but here in the Gelugpa tradition, it’s said for one should arise in the along with all the implements, costumes. And then and by arising into within that empty arising as Vajrayoginī, and then one places all the armor like the earlier classes, basically so forth, the at the heart, with the names of the and then yellow and blue and white and so forth. And then yeah. So placing all the the and then one recite the mantra of the the So through this, starting from it goes the anticlockwise, and then one circle and then reverse and and placing the the the protections in the four four cardinal directions.
So and to to this one one are a place place only the the of the four cardinal directions and the four intermediate directions with the the and so forth. The the names of the at the four corners, eight four corners and the four intermediate corners, and excuse with for the names. And and through this, and then and and, yeah, by placing it then the can it no. Mhmm. So so, yeah, so by so all this in place by reciting the mantra of again.
And imagine that by placing all those the of the eight directions, and then imagine that the the the when one recite the mantra, that mantra, the the the light when it comes from the through the mouth, imagine that it’s red in color, but but but but that but that the mantra Tsumbhani covers all this within that space with the with the light color, yeah, covers in space in space like a light color, white white mantra white mantra color. And then imagine and then imagine that that mantra has a very, very loud sound I mean, loud loud sound. The the the the the light goes towards the four cover all the four directions, four cardinal direction, intermediate direction, as well as the top and the top and the, say, up and down. And so so through this one, we start the mantra of and so forth. The first, the om is the meaning of the mantra is the om is the beginning of the mantra.
And then is here calling for the and asking that should hold it, which which means that being protected, one should should protect, means protect oneself from all the. So in Tibetan is asking, seeking protection, asking to protect oneself or hold oneself, which means protect one oneself from all the hindrances and obstacles. And Om tsumba, Om tsumba, Nisumba, which Nisumba refers meaning of NiSumba is meaning is what should protect or protect from and, yeah, overcome all the hindrances, obstacles, like emphasizing here, Nisumba is emphasizing that it should purify or protect from all the obstacles without any left, without leaving anything behind. And then yeah. So so this refers here to the the clarifying the the the it’s it’s been said for the end of the mantra, actually.
And then the next you start with the refers to so that that the projects is the I mean, overcomes all the of the the hindrances, obstacles, impediments, so forth. So by protecting or say the evil spirits who interfere during our practices, so by that, all the evil forces are being overcome during that time. So at that time, refers to it also that, I mean, overcome those who are trying to escape. It’s it’s to us not only the overcoming the obstacles or the hindrances or the evil forces of the principle, like the the one. Principle one also should not not just the principle one, should overcome the hindrances along with its its surroundings.
So is the mantra which all all being subdued or or overcome. And then ho ho ho ho bhagawan refers to what’s the the No. So the it’s called the ho here. It’s refers to what’s the the word used to it’s called the calling word. And so the it’s calling for the Bhagawan, which is the the the subdue or or the destroyer.
And Vajra is the Vajra is in the nature of wisdom and the bliss bliss wisdom of bliss and emptiness. And and and here is of calling for the the the who is, yeah, Khandarohi. So and yeah. So and then next the ending with the the mantra ends with the So which is the the the the mantra system, the enclosing the mantra with the double So it’s been saying set forth that by reciting that mantra and through the power of it, all the obstacles obstacles, hindrances, and so forth has been purified, and all the evil forces who are who are likely to interfere during our practices can have been been been subdued, and they are and by the power of their mantra, they don’t have any courage or dare to even look at one’s practices. So so and through this, one then sees, like, yeah, everything, all the entire all the places, entire world systems and and and and their inhabitants are, you know, being purified and free from obstacles and so forth.
And then through this, everything you see is the and the the body of Vajrayoginī and everything you hear are the speech of Vajrayoginī which are the mantras. And then everything you think in your minds are the mind of Vajrayoginī which is in the nature of non-dual bliss and emptiness? So so not only once you perform all those visualization, recognitions, meditation during the during the meditation session, it is also very important maintain all these during the between meditation session. It is because, it is because that the between meditation session are longer than the meditation session. So due to that, if one if one do not maintain the the practice within the the pure recognition within the between the meditation session, or and then then the once the the once meditation the sessions will may become a not really effective because it’s been disturbed or or yeah.
By the between meditation session. So in that case, as it is the between meditation session is longer than the meditation session, one also should maintain such a recognitions. So if I maintain all this recognition within do both during the meditation and between the meditation session, then it becomes very, very effective to attain the quick attainment of the realization or insights. It is because so by performing the first meditation and then maintain the recognitions during the the the between meditation session, and by maintaining it, then that meditations between meditation session becomes more effective, more more effective more effective for the next the second meditation. And then the between meditation session of the second one becomes very, yeah, effective towards the third meditation.