As the the five. Oh, yeah. That’s right. Yeah. Yeah.
It’s at the. So the blue spot. So to the left would be the east. No. Sorry.
To the left would be the south. The red on top would be the west, and then the green is the north, and the blue is the east. So whenever you enter a mandala, you always enter through the eastern door. So the east side faces you, that’s at the bottom. Okay.
So I just before we actually do the sādhana, just to briefly go through it, requesting prayers for the lineage gurus is optional. We do it in order to bless our mind with the lineage lamas. You can visualize your guru gave initiation in the form of ordinary aspect or even in the form of Gyalwa Gyatso. And the lineage lungs aligned vertically above him, or they could be in a circle. You say, you begin with Vajradhāra.
So Vajradhāra is in his blue aspect on top. And as you say, each name, the top one absorbs into the next one, absorbs into the next one and so on, going down to the root guru, who then absorbs into you. And in that way, you connect with the the. So then the the actual sādhana begins on on page five. It’s very abbreviated, but still, the essence is there.
Just this single line, I prostrate to the assembly of Deities of Guru, Mahakarunika, the great compassion, that’s the abbreviation of the previous three pages. So that’s the shortened one. So we begin by generating refuge and bodhicitta with the usual prayer. When we before we do that, we visualize a merit field. So we visualize again lama in the aspect of Gyalwa Gyatso with consort sitting in the space in front and surrounded by Buddhas and Bodhisattvas.
Even if you can’t really visualize them all, you just think that they’re there. So they’re the merit field. They’re the ones that we’re visualizing and we’re taking refuge and generating bodhicitta. It would be it’s not here, but after doing refuge in bodhicitta, it’s really good to do the seven limb practice, which is quite common. That’s not contained in this very, very short seven.
But this section is, you know, to achieve enlightenment, we have to achieve the two great accumulations of merit and of wisdom. And this is accumulation of merit. So just refuge in bodhicitta is great, but if you could do the seven limb practices well, that would help you to really generate a lot more merit. But it’s not essential. Essential.
So according to this sādhana, after we finish just taking refuge in bodhicitta, then we begin the self generation. And so what we there are two ways you can dissolve the merit field. You can just imagine that it it dissolves into light and sort of goes back into the the dharmakaya, the wisdom the Buddha. Or you can imagine that they all dissolve into you, into your heart. Either way, you can do.
I feel it’s good to dissolve them into me anyway. And then you recite the mantra of emptiness, Om svabhāva shuddho sarva dharma svabhāva shuddho ham, so that with that mantra, everything dissolves into emptiness, the environment as well as yourself. During this is the time you should as Lama Yeshe in his commentary to the practice, he said he said, you you should take time here now to do the the practice of the transformation the hri impure death, impure intermediate state and impure rebirth into the three bodies, the dharmakaya, sambhogakaya, and the nirmanakaya. And this is the accumulation of wisdom. We’ve done the accumulation of merit with the preliminary practices, and now it’s accumulation of wisdom.
So when you recite, everything becomes empty. You should stop. And if you’re familiar with the death meditation, with the death process, you imagine that as you dissolve into emptiness, you experience the eight visions of the death process. Stop me if you have any questions. Don’t hesitate.
So yeah. I have trouble. It. Yeah. The tree is facing out.
It’s at your heart and facing out. The tree. Well, we haven’t brought it to our heart, though. Do we? No.
We become the hri. We are the Well, we’re coming to it. So you visualize that having said everything becomes empty, if you can, imagine you’re dying and then you experience the mirage vision, then the smoky vision, and then the sparks, you know, the sparks and the blackness, then the pinpoint of light in the darkness, and then there’s the white vision, red vision, black vision, and finally the clear light vision. So you you should try as much as you can to imagine that you’re experiencing those. When you get to the clear light, end of it, they call it the death clear light, you then, as much as possible, feel that your mind is the dharmakaya mind of Gyalwa Gyatso, the omniscient wisdom mind of of enlightenment.
And and you you hold that as long as you can. And then there is a movement movement of bodhicitta in your heart. The the, you know, the intention to to work for sentient beings. Through that power of bodhicitta then we continue from the sphere of emptiness on the sphere of emptiness, moon and sun mandalas, appears a syllable hri. Now, the lotus and the moon and the sun and the hri standing on top.
These are all your body, and your mind is inside the hri. So you are the hri. Your mind is inside it, and you’re looking out. You’re not looking down at it. It is you. It’s the illusory body. It is the body of the sambhogakaya. That right? Lama Yeshe said that don’t worry about having to get the with all of the squiggles right. You can just this like a candle flame, like a candle flame sitting on top of the sun.
It doesn’t have to be the Tibetan letter hri. Okay? Candle flame is much easier, and it’s white with a red vibration or reddish tinge glow, something like that. Alright. So that’s you, and this is, the Sambhogakāya.
Now in the long sādhana, you would visualize the the whole mandala, you know, the the three-dimensional aspect of this. So, you know, we don’t have time and space to go through it. But you remember, this is the nine deity Gyalwa Gyatso practice. That’s what we receive. So, in the very center there’s the lotus, the moon and the sun.
That’s in the very center of this mansion, this three dimensional mansion. And there are eight petals in the lotus. The outer lotus you can see. These, the four petals in the main four directions, also seated on sun and moon seats, the four dakinis. What are they called?
Just the four dakinis. So they’re four of the eight deities. And then in the doorways, here there’s just a difficult to see, but just beyond those, there are the four wrathful ones. So these are male deities standing in wrathful aspect. The dakinis are in the dancing posture with one leg raised.
So there’s the nine deities. Inside the entrances to the door there are the four wrathful ones, then there’s the four dakinis, and then there’s the central deity. So that’s nine. So that’s the nine deity. You hear they’re just symbols.
They’re just symbols. I think during the visualization, there’s a lotus and then there’s a, I think, there’s a curved knife, and then that becomes the deity. So I think this is probably can’t say. But this is just anyway a simple representation. So just you don’t have to visualize them in this practice.
Mainly you focus on yourself as Gyalwa Gyatso with consort, the main deity. But just feel that they’re there. Sense that they are there and you’re in the center of this beautiful mansion. There’s a vajra floor, a vajra walls, a vajra ceiling, a vajra roof. The building is composed of double vajras, which are all interlocked, and they’re flaming, and nothing can penetrate them.
So just feel that you’re totally within this indestructible, totally secure. Body. It’s all you. Even the the the even the mansion is is your illusory body. It it all comes from your unification of, you know, wisdom and bliss.
The dhammakaya mind has created this. Okay. But, anyway, I I just added that just so that you you can make clear. Okay. So now the hri transforms. From the hri.
From the hri, beams of light radiate. So you you imagine that the beams of light go up from you as the hri or as a candle flame, and these go out in all the ten directions, and they do the two the two activities. They make offerings to all Buddhas and Bodhisattvas, and then they purify sentient beings and transform them into Gyalwa Gyatso. So having done those two actions, then the light beams come back, back into the lotus and the hri. So that’s the activity of the sambhogakaya.
Now you’re going to and that’s like arising as the hri is like arising as the Bardo being after an ordinary death. So you transform that ordinary Bardo into the sambhogakaya. Now you’re going to arise as the emanation body or the nirmanakaya. So that the lotus and the hri completely transform into oneself as the great compassionate one, Gyalwa Gyatso. So it goes through the appearance of both the male and female consorts.
So both are you. You can identify with either one as main one as you wish. It doesn’t matter. The Lama Yeshe say that, you know, they’re they’re like the perfections of the masculine and feminine aspects of of your mind. From perfection transformation to enlightenment.
Yeah. It’s like yeah. Yep. It’s a bit like a in a movie, a fade out and a fade in, you know, like that. Right.
So I just described. And you’ve got these various syllables. There are two om’s, two om’s marking the i’s, two hum’s at the ears, syllable tram at the nostrils, so there’s one or two, ah at the mouth, tongue on the forehead, and hum at the heart. So these are like superficial, the way Kirti Tsenshab described it in his commentary. And then there’s the which are at the crown, at the throat, and at the heart.
So you’ve already got a hum at the heart, so it can be slightly deeper. Kirti Tsenshab Rinpoche said the om, the white, the white om, the red ah, and the blue hum, which are the they’re the important syllables just under the skin. Whereas the other ones are superficial. So from the hum at your heart, light beams radiate and invoke the transcendental wisdom beings, similar in appearance to those visualized, which means that from this the blue hum at your heart, not the superficial one, the deeper one, that radiates light and and it invokes the Buddhas in the aspect of Gyalwa Gyatso. Dza hum bam ho, which means they they approach and they they absorb into you.
There’s a mudrā you can do with dza hum bam ho. Have your hands in the the First, hook the right index finger and left index finger together, dza, hum, bam, ho, thus they become united and inseparable. So this is to strengthen your sense of self as Gyalwa Gyatso. So all the Buddhas throughout the universe have come in billions of Gyalwa Gyatso. They’ve all absorbed into a single Gyalwa Gyatso in space in front of you.
And that with the Dza Hum Bam Ho, that just becomes oneness with you as. So you’re much stronger now. Your your identification is much stronger. So, again, you focus on the whole of your heart, and this time you you visualize once again that the light rays go out and they invoke the empowering deities. So now all the Buddhas appear, they’re invoked in the aspect of the five Dhyāni Buddhas.
Amitābha, Akṣobhya, Vairocana, Ratnasambhava, Amoghasiddhi, from their hearts, they emanate goddesses carrying, you know, these vases with with nectar. And the nectar is poured into your crown and the crown of your consort, and it completely fills your bodies removing all stains. And the excess nectar comes out the top of your crown in the aspect of Amitābha, because this the practice of Gyalwa Gyatso belongs to the Amitābha lineage. There’s a little I haven’t looked closely, but there should be a little Amitābha just right above his brow. And the same with the console.
It has a little Amitābha. Then you imagine that the initiation essence and the five Dhyāni Buddhas is absorbing to you. Then the next is cleansing the offerings. So you recite the emanate from your heart, and they chase away interferences around the offerings. Imagine a flock of starlings or something eating the wheat, and you throw a stone at them and they all go away.
They all rise up and fly. So that’s I thought these Garuda, they’re like a hawk, you know, the hawk comes and all the birds fly away. So you eliminate the interferences, then you dissolve the offerings into emptiness, And then from the emptiness, you visualize according to the way it’s it’s written. The eight syllable ah appear, eight r’s in a line. These become skull cups.
Inside those are hums. The nectars melt and become the offerings, water, various waters and so on. But they’re not mundane water and food and flowers and so on. Their nature is bliss and emptiness. They appear as water and flowers and so on, but they’re really the nature of wisdom and bliss and emptiness.
And their function is to generate supreme bliss in the minds of the deity to whom you’re making the offering, which is yourself. So you bless them, Om ah hum. So here you so this is just blessing. So you you don’t do this. You’re not sending out goddesses or anything.
You’re just doing. So you just do the mudras. You don’t do sending out goddesses because you’re not you’re not actually offering them. You’re blessing them. It’s alright.
Then you make the offerings. Then there’s a just the four line verse of praise, essence of the. Oh, sorry. These offerings are made to yourself. We don’t have a front generation of Gyalwa Gyatso.
The offering to self is Gyalwa Gyatso. In the long sādhana, you’ll have a front generation and a and a self generation. But here, we we only have the self generation, so these offerings are made on self as you Gyalwa Gyatso. So then after the praise, then there’s mantra recitation. You focus at your heart, and you visualize a moon disc.
Standing up in the very center is a syllable hri, and the mantra garland goes around the periphery. Normally, this is mother tantra. In general, the the mantra garland would go anticlockwise, but both Lama Yeshe and Kirti Tsenshab Rinpoche, the commentary essays, you can do as you wish. You can visualize it going clockwise or anticlockwise. It doesn’t make any difference.
I mean, if you can visualize it at all. I find the very difficult enough. But you just try to think that the mantra is there. It’s standing up as it’s your Gyalwa Gyatso, and this is your heart, and it’s facing that way. Yeah.
Now, it’s very difficult. But when you’re saying the mantra, you should try and put your mind inside the hri. Alright? Very important to focus on the heart chakra as much as you can. That’s the purpose of visualizing the hri at the heart chakra, so that it aids you in entering the winds into the central channel is the whole purpose.
So, although there’s the outer body, really try to feel that your body is the syllable hri and your mind is inside it. That’s very difficult this one. I have a lot of trouble. The candle flame solution of Lama Yeshe is so nice. Yeah.
It’s just perfect. We we all be in a a nice, you know, cone of of light. And it’s white with a reddish tinge. So you imagine from the hri and the mantra rosary, light beams radiate and they purify. First actually, first, the the light and and nectar is both combination as Kirti Tsenshab Rinpoche, which he says is a combination of light and nectar.
And first, it purifies your own body and mind. Even though your visualizes Gyalwa Gyatso, still there’s no fault in in visualizing stains being purified, any remaining stains, being purified, and then having totally cleansed yourself, the light radiates out and cleanses all sentient beings. There are several visualizations you can do in reciting the mantra and and Kirti Tsenshab Rinpoche’s commentary, he talks about that, like during the various actions of peace, increase, power, and role. But you can read those commentaries. Read the visualizations.
In the mantra Om Mani Padme Hum Hrīḥ Dhumaketu now it is the Tibetan, you know, if anybody reads Tibetan, the Tibetan letter is tsa. It’s not cha. So it’s not ra tsa, it’s ra tsa. Sri YaSvaha. And I noticed that in the prayer book, the FPMT prayer book, in every mantra they have phoneticized tsa into cha.
I mean to complain, but I haven’t got around to it yet. I don’t know what they’ve done. But according to the Tibetan writing, it’s definitely ra tsa and not ra cha. Maybe you could check with Geshe-la. You did?
Yeah, yeah. It’s in the commentaries. And I I read it and I said, that’s interesting, but I I didn’t memorize it. But you have the commentaries, lamas, Kirti Tsenshab Rinpoche, yeah. I’ll have to refer you to them.
Well, Om Mani Padme Hum is Om Mani Pemi hum. Dhumagaye, I think refers to the consort, which is the female consort. I think Om Mani Padme Hum is the male consort. Dhumagaye is the female consort. Hrīḥ Ni Sa. Hrīḥ Nisa. Think they’re the seed syllables of the four dakinis. They’re around. That’s actually the others not the four dakinis, but I I remember that much. So is male.
Is a female. Is the four. Okay. And then you recite as many as you have time for, and then you you just do the conclusion. Recite the Vajrasattva mantra once.
Visualizing Vajrasattva above your head, purifying any faults. You make offerings, and that’s it. Recite the praise and the dedication. They’re also to to oneself. K.
Gyalwa Gyatso is the highest yoga tantra version of Avalokiteśvara, is generated in the highest Yoga Tantra aspect. Yes. Just comes here once, doesn’t it? Yeah. Gyalwa Gyatso.
But it’s it’s I think that’s a Tibetan way of pronouncing. Like they say, benza for vajra, think phonetically that’s correct. But I always say, Svāhā, svaha. I think that’s a Tibetan thing. And what about this?
I mean, one sec. There’s actually Kirti Tsenshab Rinpoche had something to say about that, and there’s a right way and a wrong way. Can’t remember. I always I pronounce it. Yeah.
That’s as much as I can say, but, again, we’ll have to go back to the originals. Well, there are lots of stories of people who say, Man, you’re completely wrongly, but with faith, and they get the result. So if you’ve got faith, it doesn’t matter. Roman letters? You can.
Yeah. The Lamas have said that. No problem. You can definitely visualize it in Roman letters because because there were no Tibetan letters when this tantra was begun. It was all in Sanskrit.
Or it could be a candle flame. Yep. Yep. Yes. Yes.
They can be in red letters. If you can get anything, that’s good enough. You can get a smudge of light. It is explained. All of the sādhana is very similar.
And in some commentary, we’ll explain exactly what they refer to. You know, the the only sort of difference is the shape of the main deity. Essentially, of a sudden, it’s all the same. And of course, the purpose of self generation is not just to do it during the practice, but you should always imagine that you are Gyalwa Gyatso. As Lama Yeshe said, it doesn’t mean you have to be walking around carrying the consort around with you.
He said, You can identify either with the male or female aspect. You don’t have to carry the consort around with you wherever you go. Are, you know, calm with compassion, one face, two armed aspects. An interesting point which I got out of Kirti Tsenshab Rinpoche’s commentary which I thought was very useful. He said that, You know that the person We talk about the person of this life and the person that goes from life to life and has been going, you know, since the beginning of this time and will eventually become a Buddha.
Right? So two types of person. Yeah? That’s confusing. It’s supposed to be selfless.
The functioning person of this life is the mere I or the I that’s merely labeled on the five aggregates of this life, the body and mind of this life. So everybody identifies us according to the name that we’re using, either the name that the parents gave us or the name that we got when we took refuge or whichever name we’re identified as, that’s our label, and that identifies the person of this life. Now, when we die, the person of this life is going to cease, isn’t it? Because the basis, this body and this mind, will cease. You know, They will no longer be a valid basis for our name, so the person of this life ceases.
But there is a person that came into this life and leaves this life and goes into the next life and will eventually become a Buddha. So what’s the basis of designation of that person? According to the highest Yoga Tantra, the basis of designation of the person that goes goes from life to life is the indestructible drop. The eternal drop, which is the most subtle wind and most subtle mind that abide in the very center of the heart chakra. You’ve had that explanation.
It’s called indestructible because it is indestructible. It’s changing moment by moment. It’s impermanent, but it’s beginningless and it’s endless. And that is the final basis of designation of the I. So that’s the I.
This is the important point. That is the I which becomes. That’s that’s But that’s I I you know, I’d never heard that before, but it’s really meaningful to me because that is that is what becomes Buddha. The Buddha the Buddha’s mind never parts from the most subtle level of consciousness, and the Buddha’s body never parts from the most subtle wind. And that’s one entity, by the way.
It’s not wind and mind. It’s drawn that way. It’s one entity, whatever that means. It’s not a plural or a multiple thing. It’s a single entity, this eternal drop.
And it has two functions. One function is movement, which we label wind, and it has another function, awareness, which we label mind. The I that’s labeled upon that is the I that goes from life to life. As ordinary beings, it carries the karma and experiences karma and becomes enlightened. So that’s what becomes Gyalwa Gyatso.
So to me this is really useful because, you know, I look at myself in the mirror and say, Oh my god, that’s a Gyalwa Gyatso? That’s that’s not Gyalwa Gyatso. But it’s really nice to think that Gyalwa Gyatso is emanating in this ordinary aspect to communicate with any of these. That that’s helpful. Yeah.
C two. Yeah. So Cool. No. It has two functions.
There’s one entity with two functions. It moves. So this is the movement that I well, it flows. It’s like the wind energy flowing. It has the capacity to flow like wind is flowing within the channels, but it’s the most subtle movement.
Kirti Tsenshab Rinpoche is something that movement is expressed in five colors, which is a bit esoteric for me. Our most subtle wind is moved by karma. karma is carried upon the mind which is part of everything. When we enter the clear light and when we die, the ordinary clear light, it might last a little time. But what happens is that immediately our karma starts to make it move, and so it takes the intermediate state and it takes the next life.
So the movement is due to karma. The movement in the Buddha’s mind because the Buddha destroyed all karma. So remember, I said when you’re meditating on the dharmakaya, you’re completely still, imagining your mind is the dharmakaya mind. Then I said there’s movement, and you arise as the lotus, sun and moon, the tree. What did I say caused that movement?
I said something caused that movement. Buddha has no karma. I said, no, it is wind, but something causes it to move. I would say it’s a very difficult question because what we’re talking about is the clear light wind. When the bodhisattva is, you know, in the post meditative state and is accumulating merit on the grounds, the ordinary bodhisattva and the ārya bodhisattva, The ordinary bodhisattva’s mind is moved by karma.
But also there’s intention. There’s virtuous motivation. So, yeah, I would say for the ordinary bodhisattva there’s a mixture of virtuous motivation and karma. For the Ārya Bodhisattva, they’re said to have destroyed karma. So I wouldn’t say that the activity of an Arya Bodhisattva’s mind is a mixture of bodhicitta and karma, but I would say that it’s a mixture of bodhicitta and virtuous intentions, which proves the Ārya Bodhisattva’s mind.
Alright, let’s do the practice. Because we’ve been talking a lot, we won’t go through the lineage lamas. We’ll just try and do the meditation. In the first bit here where it says, I prostrate to the assembly of deities of guru Mahakarunika, the great compassionate one, visualize. Just imagine that the lineage lamas all absorb into your root guru, and the root guru absorbs into you.
So we’ll say together. I prostrate to the assembly of deities of Guru, Mahakarunika, the great compassionate one. Then imagine Gyalwa Gyatso in space in front of you surrounded by countless Buddhas and Bodhisattvas. And in your heart, take refuge and generate bodhicitta. I go for refuge until I’m enlightened to the Buddha, the Dharma, and the Supreme Assembly.
By the merit of giving and other perfections, I have become a Buddha in order to benefit all sentient beings. I go for refuge until I’m enlightened to the Buddha, the Dharma, and the Supreme Assembly. By the merit of giving and other perfections, I come a Buddha in order to benefit all sentient beings. I go for refuge and to enlighten to the Buddha, the Dharma, and the Supreme Assembly. By the merit of giving and other perfections, I come a Buddha in order to benefit all sentient beings.
So now I visualize that all of the Buddha’s and Buddha’s sattvas absorb into Gyalwa Gyatso, into Lama Gyalwa Gyatso, but then absorbs into you. And as you say the mantra of emptiness, visualize that you yourself dissolve into emptiness. Everything becomes empty. So as your body gradually fades away into emptiness, first imagine to experience the vision like a shimmering blue mirage as the form aggregate dissolves into the aggregate of feelings. And the feeling aggregate dissolves.
And you have this inner vision like a room full of smoke. The compositional aggregate dissolves. And the inner vision is very dark with dancing red sparks. And then the vision changes to be completely black with just a single point of light, like a candle at the bottom of a dark well. Then the wind energies from the top half of the body flow down the central channel towards the heart chakra, carrying the white drops from the crown chakra down.
And the inner vision is the white vision. And the winds from the lower half of the body enter the lower part of the central channel, carrying the red drop from the secret chakra and the navel chakra upwards towards the heart chakra. And there’s red vision. The white and red drops absorb into the indestructible drop at the heart. All the winds enter inside the indestructible drop, And you experience the black vision, totally black.
Then there’s a slight movement of the indestructible drop, and you experience the final vision of death, clear light vision, like empty space. Imagine that this is transformed into the dharmakaya mind of Gyalwa Gyatso, the omniscient wisdom mind. Remain single pointedly in the as long as you can. Now feeling that through the power of bodhicitta in your mind, the most subtle wind takes the aspect of a lotus flower, which is your body. On top of that, a moon disc, and then standing in the middle of the sun is the syllable.
Are all your body. Your mind is inside the hri. Then that tree transforms into another lotus, again marked by a hri. White with red vibration. You have transformed ordinary death, ordinary intermediate state into the sambhogakaya.
From the hri, countless beams of light radiate out in all directions. Bearing offerings to all the infinite Buddhas and, Bodhisattvas throughout the universe. Pleasing their minds. Again, let’s go out from the hri, your body. It transform transform the environments, the hell realms, hungry ghost realms, and so on.
Everything into a Pure Land. They cleanse the minds of the hell beings, hungry spirits, animals, and humans, and so purify all karma and afflictions, as well as the subtle imprints of the afflictions. And all the universal sentient beings attain enlightenment in the aspect of Gyalwa Gyatso. Then the light beams that had radiated out and absorb back into the hri and the lotus. Again, moved by bodhicitta.
He make the determination to manifest as the the emanation body of Buddha in order to appear before ordinary sentient beings. And so the hri and the lotus completely transform. You arise as the exalted, compassionate one, Gyalwa Gyatso, with a white holy body, a red vibration, one face and two hands. The smiling expression of compassion. Your hair is braided and tied in a top knot.
You have three eyes. Your right hand holds a rosary of pearls. Your left hand, a white lotus. The left hand embraces the divine female consort. You’re adorned by the various bone and jeweled ornaments.
Sit with your right foot slightly extended. In your lap, proceed to the divine consort, Jñāna Dakini. She who moves in the space of secret transcendental wisdom. She’s red in color with one face and two hands. Her right hand plays a golden damaru in space, while her left hand holds a skull cup and embraces the and the consort are marked with om at the eyes, with hum at the ears, with tram at the nostrils, ah at the mouth, tongue at the forehead, and hum at the heart.
As well, there’s at the crown is a white om. The throat, a red ah, and the heart, a blue hum. Concentrate on yourself in the aspect of Gyalwa Gyatso. Now focus on the hum at your heart. Light beams radiate and invoke the transcendental wisdom beings.
All the Buddhas in the aspect of. Like snowflakes falling from the sky, they will come from every direction and absorb into a single aspect of Gyalwa Gyatso in front of you. Then as you say, you imagine that the front visualization, absorbs into you and becomes inseparably oneness. Then again, light radiates from the hum at your heart, invoking the empowering deities. So all the Buddhas appear in the aspect of the five Dhyāni Buddhas in space in front.
Then from their hearts, they emanate goddesses carrying vases who initiate you with the blissful nectar to pour it into the crowns of yourself as your consort. Your holy bodies are filled with nectar and completely purified of all stains. The excess water comes out top of the crown and the aspect of Buddha Amitābha, red in color. Then imagine the offerings in front. With recitation of the hook-lasso mantra, you dispel interferences.
And then the offerings dissolve into emptiness. All becomes empty. From emptiness arise eight ah’s, which become broad and vast skull cups, inside of which are hums. The hums melt and become the offerings, water for drinking, water for washing, flowers, incense, light, perfume, food, and music. The nature is bliss and emptiness.
Their aspect is their appearance as the offering substances, And their function is to generate extraordinary transcend uncontaminated great bliss as objects of enjoyment of the six senses. As you make the offerings, the offering goddesses go out from your heart, and then they place the offerings in front of oneself. Recite the verse of praise. Essence of the victor’s distinguishing wisdom, form body manifesting as Gyo or Gyatso himself, united with the foremost wisdom to kings, to the peerless one with the treasure of compassion, I prostrate. So then visualize the the light emanating from your heart and the and the hri at your heart, with a mantra rosary around the edge, and you can recite the mantra silently to yourselves.
Oh, Then you can imagine that Vajrasattva is above the crown of your head. And as you say, the the mantra in purifying light comes down and removes any stains of any mistakes that you’ve done during the recitation and visualization. So the says to you that all of the errors and mistakes have been purified. It melts into light and absorbs into you. Again, the offering goddesses make offerings.
Chop chop chop chop chop chop chop And recite the praise. Essence of Victor’s distinguishing wisdom, form body manifesting as Gyalwa Gyatso himself, united with foremost of wisdom to kings, to triumph for one with the treasure of compassion, I prostrate. Through the merits of these virtuous actions, may I quickly attain the state of the Guru Buddha and lead all living beings without exception to that state. Where the supreme jewel, Guru has not yet arisen, arise and grow. And may that arisen not diminish, but increase more and more.
Just as the brave Mañjuśrī smiled about, realize things as they are, I also dedicate all these merits in best way so that I may follow the perfect example. I dedicate all these roots of virtue with a dedication praises best. I victorious one of the three times so that I might perform the Noble Bodhisattva’s deeds. Okay. I hope it hasn’t been more confusing.
So when we do practice together as a group, will there be one person that sort of leads us through? Or is it having having to deal with this? I think it’s nice if one person please. You can maybe take turns because yeah. And they can lead and you just do the visualization while they describe it.
It’s certainly much easier to do it also than actually doing this. Yes. Yep. I I did a little bit quickly because we’ve been sitting here for a long time. You could take as much time as you like over the the arising as the three bodies.
In fact, that’s the essence. That’s where it’s at. It’s not the mantra. It’s that arising as the three bodies. And that’s why it’s really much easier than we do.
It does it. Yeah. And does it a bit slower than I did. Yeah. I did.
I was having one that Neil put in. Yeah. K. Yeah. Preparing the altar.
I was wondering whether we we should put the offerings in the other direction. Wondering that afterwards. Yes. Oh, she’s on the other way. Six minutes.
Yeah. Because it’s mother tantra. You offer to the left hand first. I’m not sure. Do the commentary say go like argham padyam from that?
Yeah. That’s just the only possible thing. You understand, like, in mother tantra, you always do the left person, so you should offer the deities left hand first rather than the right hand. So they would go in the opposite direction. But I actually haven’t seen that mentioned in the oh, look.
In the drawing Drawing’s not. Yeah. Drawing’s not. So it doesn’t matter. What I was mentioning before that the third eye the third eye in a male deity is always the right eye, and the third eye in a female deity is the left eye.
And in the it’s the left eye on the on the himself. So I think that’s an artist’s error. The third eye represents, you know, it’s the wisdom eye which sees what the ordinary eyes don’t see, emptiness. But that’s just a minor thing. So, otherwise, it’s very beautiful.
Yeah. Any other questions? Question about the praise. Prostration praise. Just with, you know, that sales as scale gets open, are we making that to You prostrating?
Oh, yeah. Prostrating. Yeah. In the long sādhana, I think it’s a front generation. Okay.
Still, there’s no fault because of, like, the offerings are made to sell. Anyway, this isn’t ordinary mundane me at the. We we think it’s ordinary mundane me. We’ve blown it. It’s just that, you know, the the the main function of Yoga Tantra is to generate what we call the illusion body and the clear light.
The clear light to achieve the clear light realizing emptiness. From the clear light, rise as the illusion body, the subtle form. So in general, father tantra emphasizes the practice of illusory body, and mother tantra emphasizes the practice of clear light. But they both have both. You can achieve Buddhahood with either mother or father tantra.
It’s just a matter of emphasis. And that’s that’s just a general reason for for doing it, whether they emphasize the illusory body practice or the clear light practice. Yes. Yes. There is of practices because they different beings have different affinities.
Yeah. Also, you can use different practices for different purposes. Know? Really concentrating on generating compassion. And Yamāntaka has the the wrathful wisdom which the peaceful wisdom of Mañjuśrī.
There there are certain beings who are very hardheaded who need who need the wrathful wisdom of Yamāntaka to subdue their wrong views, where which the peaceful wisdom of of ordinary Mañjuśrī cannot reach them. So they do have specific functions like that. I don’t think the yin yang is the same. I wouldn’t equate yin yang with with the yab yum. I mean, that’s the two qualities of of all things, isn’t it?
The, yeah, the two energies. Just it’s everything else. It’s different, different system. Well, you’re you’re meant I mean, you’re you’re meant to to use this imagery to generate desire, to generate great desire, and, to simulate sexual bliss. That’s what it’s about.
So not ordinary to simulate. Not ordinary mundane sexual affairs, doesn’t approach the the bliss of entering the winds into the central channel. However, to enter into the central channel, one needs to stimulate sense, you know, through visualization. That’s why it’s there. It’s that’s what it is.
That’s what we’re supposed to be doing. And, you know, when when you get teaching on the completion stage, that that’s why you need this visualization. It’s not hiding, you know, from the reality. Mean, of course, you can see how how obvious the open it is to this interpretation, and, that’s why these tantras should not be any yab yum or tantras should not be revealed to anybody who hasn’t had initiation. So it’s not good.
Geshe-la is very upset about the whole thing where they sell deity pictures in the bookshop. I mean, they’re in front of books. They’re everywhere. But there’s a lot of especially in California. I don’t believe.
Anyway no. The purpose is to to activate your own winds to enter the central channel. That’s why you need this visualization. Yeah.