TEACHINGS ON THE GENERATION PHASE

given by Traktung Rinpoche

Tsogyelgar, Ann Arbor, Michigan

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Contents

Part I.

The Generation Phase, 2009.................……………………………………….7

The Generation Phase, 2006………………………………………………….41

Five Buddha Kula…………………………………………………………….55

The Vajra Body and Syllables………………………………………………..65

The Vase Empowerment……………………………………………………..81

Study Outline on the Generation Phase………………………………………97

The Three Samadhis Chart…………………………………………………..104

The Vajra Body Chart……………………………………………………….105

Aggregates and Elements Chart……………………………………………..106

Description of the Square Palace…………………………………………….109

Sambogakaya, from A Small Golden Key

By Thinley Norbu Rinpoche………………………………………………….113

Part II.

From the Innermost Secret Lotus Essence:

the Sadhana of the Lama called “Wish-Fulfilling Jewel”
A collection of commentaries on the sadhana and tsog …………………………131

Commentaries on the Black Bees Sadhana

of Dechen Gyalmo – Yeshe Tsogyel as Queen of Great Bliss…………………193

Commentaries on Blessings of the Autumn Moon:

A Sadhana of Vajrasattva, tsog and the inner offerings……………………….263

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 Part One

Teachings on the Generation Phase

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The Generation Phase: A sublime wisdom teaching given on April 23, 2009
in the pureland of Tsogyel. Tsogyelgar, Ann Arbor, Michigan, USA

Part One -- Beginning a Conversation on Generation and Completion Phase:

the two stages of Deity Yoga according to Vajrayana

“To the inseparable union of wisdom and bliss, which is the authentic abode and ground for
the arising of the deity, to this I bow down.”

In the tantra called The Secret Assembly it says: “External to the preciousness of mind
there are no buddhas and there are no sentient beings.”

So before we can enter into the fortress of the Generation Phase there has to be a
starting point. And the starting point is a thorough integration with the thoughts and feelings
which turn the mind to Dharma. (The four thoughts that turn the mind to Dharma), and with
Refuge, and the supreme intention of compassion and impartial affection for all beings. And
also the training in the accumulation of merit and the accumulation of wisdom, which comes
from seamlessly blending your mind stream with the Guru’s mind stream. We won’t go over
these in any detail because they’re not the subject matter. But what’s being said is that before
entering into Generation Phase it’s beneficial to truly – not just to mindlessly or mechanically
contemplate the pre-preliminaries, the four thoughts, this sort of thing. And also the
preliminaries of Tantra: Refuge, Bodhichitta, Mandala, Vajrasattva, Buddha - but to integrate
the meaning of those into your life. This forms the foundation.

So, why is that important? Because with this foundation practice goes smoothly – the
practice of Generation Phase. But without it then Generation Phase is a bit like floating on a
boat on a wild ocean with no oars, no sail and not motor. And even if you develop experiences
of meditation, shine or lha-tong, they’ll be partial. They won’t be complete and they won’t
communicate to you in a way that transforms your being; the completeness of realization. And
also the realizations will not be stable. If they are complete but have some stability, you’ll feel
almost compelled to create a pretense of realization to cover up the lack of full realization. But
even worse, if the realizations are unstable over time you’ll lose faith, and the ability of the
teachings and path to bring you to the other shore. You see this a lot of time for practitioners.
They don’t build the proper foundation, and then they become cynical and jaded about spiritual
life as a whole, because it doesn’t seem to work, or to work fully, or stably.

So this is supremely important, to have the proper foundation, the pre-preliminaries, and
the four Tantric preliminaries. Which does not then necessarily mean accomplishing a certain
set of numbers. It means accomplishing the signs of transformation in your being. We won’t
go into detail because that’s not tonight’s subject matter. To night we’re beginning a
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conversation about Generation and Completion Phase. The two stages of Deity Yoga
according to Vajrayana. All of Buddha’s teachings are contained in the two stages of
Generation and Completion. These two stages remove both the gross obscurations, that veil us
from seeing our true nature, and the subtle obscuration that allows us to fully realize - or make
real in the continuum of our body, speech and mind - that purity. In other words, the
Completion Phase that allows us to authentically transform our body, speech and mind into the
three kayas of a Buddha. So with Generation and Completion phase practiced successfully and
well, then as it says in the Tantras: “As before, the changeless Dharmata.” “As before” –
before delusion. Delusion causes, seems to cause a continuity in the seamless, changeless flow
(doesn’t mean appearances aren’t arising), but “As before” – before we realize the fully
enlightened, then “as before” – even in the midst of appearances, the changeless Dharmata.

The Generation Phase, of these two, the Generation Phase – it’s said that Generation
stage removes the confusion of ordinary people. And Completion Phase removes the subtle
delusion of truly advanced, spiritually advanced people. So what is the confusion then that
Generation Phase remove? In a nut shell, it is the confusions that forms and beings are
ordinary, material, “stuff”. What the Generation Phase removes is the deluded attachment to
appearances. But not to appearances in and of themselves, but to our notions and concepts
about appearances. So the Generation Phase is meant to purify the ordinary deluded notion
that there are, that there are what? Ordinary beings. And that there are ordinary appearances,
and ordinary spaces; that the world and the beings within it have anything to do with
ordinariness whatsoever. It purifies this, not just the imminent and the transcendent are one,
but so that both notions are wiped out in the singularity of Divinity.

When the Generation Phase purifies the gross obscurations, then a wisdom that
recognizes all appearance as the sublime radiance of appearance-emptiness becomes stable.
The sign, the authentic sign that Generation Phase has become stable is that one recognizes
appearances, all phenomena, to abide in and as the palace of appearance-emptiness, which is
nothing other than Buddha nature.

In this way, then Generation Phase relates to the Vase empowerment. In tantric
empowerments, you take four empowerments. The first empowerment is the vase
empowerment. Generation phase empowers one to visualize oneself as the Deity, and one’s
surroundings as the palace of the deity. Therefore, Generation Phase accomplishes the purpose
and meaning of the vase empowerment. The other three empowerments are accomplished
through the completion phase practices.

So the Dzogrim or Completion Phase. In Tibetan - khyerim is generation phase;

Dzogrim iscompletion phase. Dzogrim, or Completion phase, removes the subtle karmic
obscuration which confuses and dualizes bliss-emptiness, and separates awareness for the
radiance of awareness. At the level of Tantra, the confusion manifests as not recognizing bliss
and emptiness to be single. The wisdom-bliss, inseparable. At the level of Dzogchen, the
same thing is talked about as awareness-appearance. Awareness and it’s own radiance. This is
a very subtle confusion, because it is a confusion that manifests prior to realms and beings at
all. In the moment in which awareness is essence as a primordial purity – kadak – primordial
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purity, and awareness’ spontaneous radiance - the lundrup, are slightly differentiated. The
luminosity arises from the essence, and in that moment there’s the possibility of a confusion
that confuses awareness and appearance as two separate things. We’ll go on to this later. In
our vajrayana practice we deal with this in the way in which bliss and emptiness, especially for
human beings in the desire realm, are dualized and made two. So this is the subtle karmic
obscuration, right? And that is then purified in the completion phase. And over the course of
this talk, we’re going to talk about Generation and Completion phase over the next couple of
days. So it’s in Dzogpa Chenpo, and the reason I use the – to begin with Dzogrim - the
Tibetan words, is to make this connection between Dzogrim, which is Competion phase, and
Dzogpa Chenpo. The Dzog here – which means completion; chenpo means great. There’s
Completion phase and Great Completion phase. So in Dzogpa Chenpo removes the final
subtle-most confusion, which is the one that mistakes the moment of mistaking the luminous
aspect of awareness for beingness whatsoever. So Generation phase removes the gross
confusions about appearances. Completion removes the subtle confusions about the non-
duality of bliss and emptiness. And Dzogpa Chenpo, Dzogchen, removes the final subtle-most
confusion about beingness existing at all.

I think that one of the best ways to understand this is from looking at the Taoist phrase,
“From the Tao come the One, from the One comes the two, from the two come the ten-
thousand things”. The Tao here is like the perfect unnamable, unspeakable, nonconceptual
mystery of wholeness. That’s the Tao. From the Tao comes the One. The one here is the
beingness. When the luminosity of wholeness – the kadak and lundrup. The awareness –
empty awareness, and it’s radiance – inseparable. When the luminous awareness is mistaken
for beingness. The moment beingness arises; the “I am”. The moment that arises, there is “the
One”. And literally the moment it arises, already - because these aren’t static moments but a
dynamic process – already the single indestructible bindu, the wholeness of wholeness has
begun to experience a symmetry break. A break of it’s wholeness, in which it has recognized
itself as “I am-ness”, and this oneness has begun a numerical process and leads directly to two-
ness. The indestructible great bindu breaks itself into the red and the white drops. Into the
subjectivity and the objects created by the luminosity of awareness, which it perceives. So,
from the one comes the two, and then from the two come the ten thousand things. Generation
phase removes our confusion about the ten thousand things. Completion phase removes our
confusion about “the two”: Bliss-emptiness. Great Completion removes our confusion about
there being an “I am”. And when that disappears all that’s left is an unnamable mystery.

You see this beautifully talked about in Nisargadatta Maharaj’s teachings, right? When
he says to people, that the essence is not “I am”. This “I am-ness” which is an infinite
consciousness and beingness, is not the ultimate reality. Then, what is the reality? The reality
is “that by which I know I am”. The unspeakable, self-cognizing, Dharmata. From the
Dharmata comes the one…Beingness is the one the mistaking itself for subjectivity. From the
one come the two; as soon as there’s a subjectivity there’s objects to be seen by. From the two
come everything else. So literally, this is one way you can understand Generation phase,
Completion phase, and Great Completion phase – or Dzogchen practices. The remove a
progressive coarseness of confusion. When you have no more confusion through Generation
phase, when you ‘re no longer confusing the ten thousand things as the ordinary materiality-
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substance-stuff of existence, then a great, tremendous, energy of bliss and attentive awareness
are released from that, and one can practice at a more subtle level. Then Completion phase
refines and refines this consciousness, until it becomes a wisdom consciousness so blissful that
it can leap into the dynamic openness of awareness. And then in Dzogchen practice the
dynamic awareness is taught to remain without confusion, inseparable from its own empty
expanse.

So, another way of understanding Generation and Completion phase, because so far
we’re talking about Generation as simply lower. But this would be to misunderstand the
organic holographic wholeness of the Buddha’s teachings. If you understand the Buddha’s
teachings correctly, from the point of view of awareness there is no higher and lower. So,
before you decide Generation phase is a cruddy little teaching which is beneath you, then
another aspect of Generation phase which should be understood is that Generation Phase
practice is what allows you to accomplish, fulfill, your Bodhisattva Vow to help all sentient
beings. It is exactly in Generation Phase practice, when you practice the 4 activities. The 4
karmas of a Buddha: Pacifying, Enriching, Magnetizing, Destroying. Magnetizing can also
be Subduing. These 4 activities of the Buddha – when Buddhahood is attained it’s through
Generation Phases cultivation of these 4 activities that the spontaneous appearance of the
wisdom deity as your own awareness acts in all realms, according to these 4 capacities
cultivated along the path. Generation phase lays the foundation then, for the fully realized
activity of a Buddha. It’s beautiful.

When you do practice, for instance in Vajrayogini practice we have, and also in the
White Yeshe Tsogyel practice - Dechen Karmo in Do Khyentse’s tradition), we have these
four syllables:

Ha
Hri
Ni
Sa

That abide as the mandala of the four Dakinis who are the activities of Buddha Nature.
They abide as the mandala around Vajrayogini, and also abide within the up and down
vertical column of her body, and also all four abide within her baga. In this way you practice
these four karmas. Each of the four of them are enacting one of the karmas. So by
understanding that, you can understand that practicing Generation phase accomplishes the
Bodhisattva vow. When practiced correctly, with correct understanding, it accomplishes the
whole of Mahayana. Dungse Rinpoche in one of his commentaries says: The Deity is the vow
of compassion enacted perfectly.

So then completion phase, in this understanding, is what gives us mahamudra siddhi.

Completion phase accomplishes the wisdom beyond all activities because a Buddha engages in
the four karmas without any intentionality. They’re the spontaneous activity. A Buddha must
rest within the great completion or mahamudra realization of inaction, so that the action, which
is Buddha nature can take place perfectly. Dudjom Rinpoche wrote a very beautiful, sublime,
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text called “The Wish Fulfilling Siddhis: A Profound explanation of the two stages of
Khandro Tuktig practice.” And in that, he quotes at the Dungdre Ningdrol, and he’s talking
about Generation phase and the quote runs, “To purify a field, first you plant a low quality
crop that does not produce the final grain but fertilizes the earth and then later you plant the
high quality crop which bares the desired fruit.” So here there’s a sense in which the
discursive thoughts which create for us the notion and the solidity of the appearance of
ordinary realms and beings, are like weeds that are filling up and choking out a field. And so
we till the field and we plant an ordinary crop. A low level crop, which will then choke out the
weeds. And what is that crop? That crop is Generation phase’s practice/visualizations.

In the Hevajra Tantras it says: “That by which you fall is also that through which you
must rise.” What do sentient beings fall from? They fall from deluded conceptuality. It is
nothing other than deluded thoughts; the structure and movement of deluded conceptuality.
And to cure the disease of conceptuality, we use conceptuality. We till the field with Ngondro
practice, and then we plant the crop of virtuous, pure, sublime concepts. They’re still
contrived concepts at this stage of generating the deity, but they’re pure and sublime concepts
that carry the curative power of Buddha Nature Itself. Like Dungse Rinpoche says “We move
from un-virtuous deluded habit, to virtuous pure habit, so we can go beyond all habit.” So
generation phase is like the low level crop. And the plant, the crop we plant, is the mentally
generated visualization of the Deity; the contemplation of the points in the text; the recitation
of the mantra. All of this done. We do this so intently, with so much verve, with such
intention and concentration that it chokes out deluded, negative thoughts.

One way of understanding this is by the definition of mantra. Man and tra, the two
syllables. Man means mind and tra means protection. If you are chanting mantra, visualizing
the deity, chanting the mantra with concentration and mindfulness, then it actually protects
from all the deluded idiocy normally going through the mind, because the mind in previously
occupied.

One great guru once said, and it’s very good, he said: The secret of change is not to not
do something. The secret of change is to do something else. To simply stop doing something,
or attempt to stop doing something can be terrible. Then all you do is think about doing it, and
think about your stopping of doing it, and thinking about how hard it is to stop doing it, until it
wears you down and you do it.

So instead of just stopping and being stuck with the momentum of your habit, you
replace the momentum; you give the momentum a new direction. You just give it a little
shove. Tantra is beautiful because it takes what you’re doing anyway and gives you a way to
do it that brings wisdom. So here what you’re doing anyway is thinking, so instead of trying to
stop the – you know, it’s kind of like you hit the pool ball with the cue, it has a momentum,
and it moves in a particular directions and particular speed, until something interferes. We
don’t try to stop it dead in it’s tracks. Instead we just give it a nudge. Right? The 8-ball of
deluded conceptuality is given a nudge by Buddha nature. Now it becomes the 13-ball of
beautiful, sublime, Buddha imagery and mantra.

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 So in this way, so far, what you can understand is that Generation Phase/Mahayoga can
be considered the basis. I’m going to give you the explanation of why certain phrases are used
traditionally: Generation phase/Mahayoga is the basis. Anu Yoga/Completion phase with
qualities such as the Six Yogas, is the path. And Ati yoga, the Great Dzogpa Chenpo is the
ultimate result.

Generation phase is the basis, because it’s like planting a cover crop. To choke out
weeds and bind nitrogen into the soil. Anuyoga’s Completion phase with attributes like the Six
Yogas, is the path because it is the high level crop planted which bares the fruit of grains. And
then Completion phase, which is learning to not stray from resting in the natural nonduality of
awareness and appearance, is like enjoying the fruit. It’s the result.

So to tame the mind, and realize the generation phase, and to realize the profound empty
yet blissful result - these two together are the purpose of Generation and Completion. To
tame the mind we rely on Generation, to realize the blissful result we rely on Completion, and
then to rest at ease in the ultimate result we rely on Dzogchen. In this order. Understanding
this, in my opinion, understanding this you can see why little Dharma children who are playing
dress-up like mommy and daddy. They dress-up… a lot of times, especially in the West these
days, little dharma children want to dress up like mommy and daddy and play Dzogchen. But
they have no basis and they have no path for the profound actual result. They’re like children
playing doctor who come across an actually, seriously, injured person and try to treat them
with their little toy medical kit. The result is - death? That point here being that this pretense
that there could be the practice of Dzogchen, without having integrated the realizations along
the path. You have Generation, Completion, and Great Completion. They are not static
pieces, or steps. They’re are a single dynamic process. A single dynamic process. You can’t
leave… They are organic and living.

Alright, so that’s a little bit of an overview then about what Generation and Completion
phase are. Now we’ll begin with Generation phase.
Generation Phase of Deity Yoga is divided into three parts:

The Yoga of form – where one visualizes the deity

The Yoga of speech – where one recites the mantra
The Yoga of mind - where one realizes the clear light nature of mind

One is form, two is speech, three is mind - Body, Speech, Mind. Tantra is beautiful
because one of the meanings of the word Tantra is to weave; another is continuity. In it’s
meaning of “weaving,” it weaves body, speech, and mind into a single tapestry. Because the
truth of our existence is that body, speech, and mind are not divisible but form the single
tapestry of human experience. They’re the existential reality as a single whole for us as human
beings. So Tantra brings all of these together in the single practice of Generation phase. But
for the purpose of discussion we separate into the single parts and we’ll go over how each one
functions.

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 Now, the first one then is the Yoga of form, which has to do with visualizing the deity’s
body. The yoga of form is the essence then of the Vase empowerment which has authorized
you to practice visualization of your own body as a divine vision.

So what are you doing in this practice, in the Generation phase? You’re generating a
visualization of the deity. This is the first thing. And then inviting an actual wisdom deity to
come and reside in your visualization. So the yoga of form, the first aspect of Generation
phase, has two parts:

[1] Generating the visualized deity. This is called the samayasattva, or commitment
being.

[2] And then inviting the actual wisdom being to reside within that visualization. That’s
called the Janasattva: Jana, means Wisdom; sattva = Being. Samayasattva: Samaya =
commitment; sattva = Being. Commitment being/ wisdom being.

Now, it says in the Dudjom Tersar’s Khandro Tukting in the text, and is elaborated on
in the commentaries, that never have – that of course – never have they been separate. From
the beginning, never have they been separate. But because sentient beings have the tendency
to dualize, that tendency to dualize is reversed by bringing them back together as one. So, so
long as you believe in the duality of anything whatsoever, you will have the subtle sense of
yourself, your own generated deity form even, and the wisdom being, being separate.

Part of the definition of being a sentient being is to separate the imminent and the
transcendent. They aren’t actually separated, but we suffer from the disease of the illusion that
they are. And because Buddha is the most profound wisdom psychiatrist, He doesn’t just say,
“Oh that’s just a delusion, and they’re not actually separate. Now go back to life and live that
way”, because you won’t be able to. Instead, much as R.D. Lang did when he worked with
schizophrenics, Buddha enters your delusion and says “Ah yes, terrible the separation between
one’s being and the wisdom being. Here – I’ve got a way to bring them together. “ It’s wisdom
trickery, in a nutshell. So the Janasattva/Samayasattva, these are the first part.

And one way you can understand this is through the metaphor of alchemy. In alchemy
you have a caldron. A caldron is a vessel in which various kinds of ingredients are put and
melted together to form a magical, transformative elixir. Vajrayana’s Generation phase, and
the Completion phase, are the true and ultimate meaning of alchemy. Where one’s own mind
and it’s tendency to conceptualize is used to create the alchemical vessel – which is the
visualized deity. And then the Janasattva, which is the key ingredient (the cinnabar, the
mercury), invited into that vessel, to abide there. So the alchemical potion can be cooked and
work it’s transformative power.

Generation Phase. I was talking with people in Germany a couple of months back, and
somebody kept saying, “Oh but Generation phase of course it’s just a contrivance.” As if they
were putting it down as unnecessary. Yes it’s a contrivance, and so long as mind engages in
dualistic contrivances, then this style of practice is needed. And mind has gone beyond all
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dualizing then of course this style of practice is utterly unnecessary. So, here we’re using the
empowered visions of the deity as contrived by the mind to begin undermining the ordinary
way of seeing. Here the alchemical vessel and the substance within it are not ultimately
different. Because they’re both aspects of our own mine. We’re training the mind, making the
mind powerful, and supple, and pure so that it can handle the force of wisdom-bliss; the
blessing of wisdom-bliss. In Completion phase, if you were to go further with the alchemical
metaphor, Generation phase creates the vessel, adds the ingredient, and begins cooking it. As
one of our yogic songs says, “Cooking the milk of a lion, boiling it in the pot slowly.” In
Completion phase that magical elixir is drunk directly; poured down the throat of preparation.

Jamyang Kontrol says in one of his songs, “Illusions beer, it’s marvelous blessing
poured down the throat of preparation. Brave are those who can quaff this beverage. This is
the drink of the victors chariot drivers.” So we’re training the mind in Generation phase to
have the suppleness, flexibility, power, to hold that level of blessing that destroys the subtle-
most obscuration.

Now, so the first thing we do is visualize the vessel, the container, the samayasattva.
And there is a particular way that we go about doing that, and it is of the utmost importance
again, that one not skip any step, and that one understand every step. This is - because this is
not a mechanistic process. This is not like building a car on an assembly line in a Ford plant.
And even there, mechanistic reductionism produces a lack of productivity that creates
economic down turning. And this is not a mechanistic process, so you really have to
understand each step because it is an organic, living, dynamic, process.

So the way that the samayasattva is created is the foundation laid through the three
samadhis. Samadhi here…sometimes Samadhi is defined as a meditative state, almost like a
static meditative state. But here… it needs to be understood that samadhis talked about here
are dynamic processes of awareness. They are not static states of meditation, somehow aloof
and drown out from experience. They are dynamic states of mind’s purity, luminosity and
energy The fullness of the three samadhis is unfolded much further then, in the Completion
phase practice. In fact, the three samadhis as they’re understood in Generation phase, have
direct correlation to Completion phase and Great Completion phase, again, because the path is
holographic. Everything is reflected in every phase.

In completion phase the three samadhis become the bliss, clarity, and non-thought. In
Dzogchen, when even the static aspect of those 3 become essence, nature and energy of
awareness. So when you are practicing Generation phase you are actually preparing the way
for Completion phase, and preparing the way for Great Completion phase. So if you skip over
something, what you do is you simply hamstring yourself in the next stage of the path.

In the three samadhis, what then is the dynamic process? The dynamic process of the
three samadhis is the letting go of the solid, tight, conditioning of the mind. If you were to
realize them in their fullness, you would simply be a Buddha. Now in Generation phase it’s
not expected you’re going to realize them in their fullness. It’s unlikely. It happens now and
then, and then people become Buddhas on the spot. In Generation phase, the three samadhis
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are more like a “meet and greet”. And in Completion phase it’s like, “lets get to know each
other at a more intimate level”. And in Dzogchen, they’re simply a singularity in which
identity disappears into them.

All right, the three samadhis:

One, the first Samadhi is the Samadhi of transcendent reality. The second Samadhi is
the Samadhi of luminous clarity. Finally the third Samadhi is the causal samadhi.

The first Samadhi of transcendent reality embraces the all-encompassing purity of

mind’s true essence. The second Samadhi of luminous clarity integrates the natural luminous
brilliance of awareness. The third samadhi, the causal samadhi, opens that unity of emptiness
and clarity out into the appearing manifestation, the ceaseless becoming, of wisdom magic.
Right? The uncontrived appearances of wisdom magic are the result, are the child of the
mother and father - Emptiness and Clarity.

The first Samadhi is as follows, and here what we’re talking about is the way the
Samadhi is actually practiced in a text. Later, in a couple weeks we’ll pick a text and we’ll go
through it looking at exactly where these are in the text and how they’re practiced. This is
pretty much the same in all texts. When you come to the first samadhi in your practice… if
we’re just chanting through it as a large group then we just chant through them quickly, but
when you are practicing on your own you have time to stop and actually practice, right? When
you come to the first Samadhi, you clear away the stagnant stale winds/airs/mind. You do that
through something like 9 rounds breathing. And then you practice the 3 AH dissolving
meditation that all of you have learned at different points here: You mingle mind with the
syllable AH, you mingle the syllable AH with the breath, and the out breath with space itself.
So you mingle mind with AH, AH with breath, and then as the breath goes out, Ahhhhh, and
out, and out, and dissipates, and dissipates until it is the same as space itself. AH, the syllable
AH, is the unoriginated sound of Dharmata. Literally it is the syllable, which is the symbolic
presentation of the unborn. It’s inseparable from the unborn; from the space of mind. Ying in
Tibetan - mind spaciousness. So when you practice - first getting rid of the stale air so you’re
fresh - then practice this – it’s called three AH because you do it three times.
AHhhhhhhhhhhhhhh. Then you rest for a moment. When you rest in that way, all concepts
disappear in spaciousness. This is very easy, anybody, even first time you ever try it you can
experience it – just for a moment. It won’t be stable or permanent – but for a moment. And
you rest, for a moment, in that spacious ease where there’s no conceptual elaboration. This is
where Generation phase and first samadhi meets with Madjamika’s realization of no
conceptual elaboration. Second turning’s understanding of emptiness is contained within the
first samadhi- the state where no conceptuality settles the ease and open space of mind’s
essence. Appearances, birth, death, all of these are concepts and they fall away in the space of
minds essence. And you just rest there, in the original purity of empty-nothingness. Now, the
second samadhi– naturally, from that empty essence something arises, because the empty
essence is not a mere emptiness. It’s not a mere lack of conceptual elaboration. This is second
turning of Buddha Dharma’s view. In the third turning, Vajrayana, where the understanding of
mind becomes more subtle, it’s understood that mind is a luminous spaciousness. In the first
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samadhi, you connect with the primordial purity; the essence of spaciousness. But naturally
the luminous, radiant, aspect of awareness is going to manifest something. It’s always
radiating to infinite as the playful luminosity. So naturally, something arises. And the
luminous awareness, which is unfabricated – normally this is the point where confusion arises
for sentient beings. As Longchenpa says, “The self-glow of awareness mistakes itself for a
subjective cognizing entity, and the luminosity as objects.” At this point the unfabricated
suchness of luminosity is lost and replaced by conceptual elaboration. So since that’s going to
happen anyway, you’ve rested for a moment in the empty Samadhi of transcendent reality, and
now instead of becoming confused by the fact of arising, as soon as it is arising you instantly
shape it with the intention of all pervasive compassion. The clarity and luminous aspect of
awareness. Which is not impossible to understand, it is simply the fact that things are
appearing, is understood to be a pervasive compassion. Here you are, in a contrived fashion if
you are unable to actually accomplish the meditation, you simply consider for a moment that
appearances arise and delude sentient beings, and therefore they suffer. And so I will develop
a pervasive impartial compassion to place all sentient beings in the state where this confusion
does not arise – in the fully enlightened state. So no one has to suffer in samsara. Instantly
you shape the luminous presencing into a compassion, which desires this. This compassion is
vast and profound, and rooted in the understanding that perceptions are illusory luminous,
emptiness, light and nothing else. When emptiness and clarity meet, and are one – which is
always before even appearances arise – before the arising of appearance. This is the actual
magical play of the natural state. We lose it, but in the second Samadhi we consider for a
moment that this is the case. May my impartial compassion bring all beings to that.

Then, the third Samadhi is the causal samadhi. Why is it called the causal? Because it’s the
cause of appearances. What is the cause of appearance? The cause of appearance are the
emptiness and clarity coming together, like a mother and a father. Kuntuzangmo the emptiness
aspect of appearance, Kuntuzangpo, the radiant clarity of awareness – come together and they
give birth to the child of magical illusions. The third samadhi is simply the fact that from the
emptiness, luminosity is always moving in a process towards appearing. And the third
samadhi is simply the fact it appears. It’s not just moving towards it and never getting there.
That’s why I’m saying these are not three static moments separated from each other, but a
single instantaneous dynamic process. Each one happening across the total sphere or
awareness, simultaneously, a singularity which is the way appearance arises. So in the third
causal Samadhi something is going to arise. So what you do at that point is turn that into the
visualization of the seed syllable, depending on which sadhana you’re practicing. You turn
that into the visualization of the seed syllable or the hand emblem of the deity. And you bring
total absolute attention into that visualization, so that the very sense of a self becomes that
visualization. Tinle Norbu Rinpoche explains this beautifully in his commentary on
Vajrasattva practice. He’s talking about the syllable HUNG, and he’s saying that you must
have, you must be, the syllable HUNG and nothing else. There is not “someone” who now in
the third Samadhi visualizes the syllable HUNG. There is not a “you”. “You” disappeared in
the first samadhi. The you-ness, which becomes being-ness, begins to arise in the second
samadhi. And instead of it just becoming a random “I am-ness” clothing itself in a particular
identity, it clothes itself – imputing a self, a being-ness, the I-am-ness, is done with the seed
syllable so that you actually are the HUNG. You are the HUNG, and there is nothing else.
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So, from the Tao – the first samadhi– comes the one. The luminous arising that fills itself in
the third samati. The one is what? – The HUNG syllable in this case. From the Tao comes the
one, but now the one is being shaped by wisdom magic instead of delusion. Right in this
process we’re changing the way that normally we arise as deluded beings, into arising as
wisdom beings.

Now, another way of understanding the three samadhis. In Vajrayana there’s a lot of different
ways to understand any of the processes. There’s the way in which you understand it
according to - the ground of purification – what there is to be purified - and the result of
purifications. That’s one. Another way of understanding is to look at what is purified, then
what is perfected, and what is ripened. So I’m going to follow that line in this one. That is
followed in Dungse Rinpoche and Dudjom Rinpoche’s commentaries on Khandro Tukthig,
which I love. So we’ll follow that in conjunction with studying the first three samadhis.

The first samadhi, the samadhi of transcendent reality – what does it purify? We’re going to
look at what it purifies, what it perfects, what it ripens. What does it purify? It purifies the
existence of death. It actually purifies the very existence of death. The first samadhi destroys
death all together. The twist on the– you know from Harry Potter, that phase “the death eaters”
– the first samadhi is a death eater. It eats death for breakfast and shits out eternity. So death
is simply a misunderstanding, as is birth. I’ll talk about that more in a second. What does it do
in terms of perfecting? It plants the seed for perfecting dharmakaya. Because when death is
destroyed all that’s left is perfect dharmakaya. And what does it ripen? It ripens, or lays the
foundation, or prepares the way for, the Completion phase where the wisdom clear light is
realized. The empty expanse of wisdom’s clear light is realized. So what does it mean that it
purifies death? When you die, the aggregates that make up - you – your personal identity
(Really there’s no basis for personal identity outside of the aggregates). And when those
aggregates all begin dissolving in the death process – form, feeling, and even in the
unconsciousness, dissolve. If they’re dissolving into nothing; into death, then the basis of your
personal identity goes with it. And if that’s all there is, then there’s just that. Then you’re just
wiped out. You’re obliterated. Eliminated. Now definitely it is true that any “You” of a
personal, separative identity is destroyed in that. But when awareness recognizes reality, then
awareness recognizes that it is the deep of the ocean – not just the waves on the surface. And
the 5 aggregates are the waves on the surface. In that case, when the aggregates dissolve,
consciousness dissolves into great Dharmakaya. The thread of continuity of wisdom
awareness isn’t touched in the slightest, because it has always been great Dharmakaya. If you
realize this while you’re alive, that’s called the Son Clear Light and what’s realized in death is
called the Mother Clear Light. It’s the Mother and Son reuniting. The Son Clear Light
dissolves into the Mother Clear Light. This is why Sufi poets like Rumi said, “The day of my
death will be my wedding night. When my beloved and I become one again.”

Because our awareness, our rigpa, has become endarkened and turned into marigpa – dimmed
down, dulled awareness – then we become confused. Identified with stuff of bodies, stuff of
the 5 aggregates, stuff of appearances. And when we lose all of our stuff, nothing’s left. We
have a giant identity crisis. Like “empty nest syndrome”. You know, when the kids leave
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home you don’t know who you are anymore. Sometimes it happens to people when they retire
after 40 years working for a company. They’re laid off, and they don’t know who they are
anymore. Who are you going to be when all the stuff of your 5 aggregates dissolves back?
When the materiality dissolves into the 5 elements. The life force of your individual body
dissolves into the prana of space. And consciousness dissolves into emptiness. But if you
have realized the first samadhi fully, then you will have no fear because you are simply going
to rest in Dharmakaya – where you were already resting anyway. Then, Dharmakaya’s vast
openness in the deep sleep state, and in death, and in waking are all exactly the same.

In the Completion stage then…So that’s how it purifies death and it realizes the Dharmakaya.
But in the Completion phase, what does it ripen? It starts to ripen the continuum of your being
for the practice in the Completion phase where the fourth joy recognizes inseparable bliss-
emptiness. When the clear light of empty awareness is recognized in completion phase. In the
second samati, the samadhi of illuminating, luminous clarity, what does it purify? It purifies
the bardo between death and rebirth. This is the process. Then what does it perfect? It
perfects the sambhogakaya. And what does it ripen? It ripens the Completion phase action,
whereby the natural, pure, compassion rises from the clear light. What then in the next step
becomes the pure illusory body of the deity.

So what does that mean, “Bardo between death and birth”? If you die, and you don’t realize
the deathless Dharmakaya state in the process of dying - before dying, or in the process of
dying. Then what happens? In the same way dreams arise from confusion in your sleep,
dreams will arise afterwards. What seems to die are the gross material aspects of the 5
elements – they dissolve. But the insubstantial consciousness has a continuity from lifetime to
lifetime, and so your habits and tendencies – now relieved of the burden of a body – will begin
to dream, just like you do in sleep. You don’t stay in deep sleep. Why don’t you stay in deep
sleep? Because the radiance of mind moves the – moves mind; causes waves on the water,
which are formed by the habits remaining in the alayavijana – the storehouse consciousness.
Same thing happens after death, and a bardo realm appears. Phantasmagorical appearances
like dreams. You only ever hear in near death experiences, because nobody wants to upset
you, you always hear you go into the light. Aunt Mabel’s there with an apple pie and it’s
wonderful. But statistically, people with near death experiences, pretty much 50/50 experience
wonderful and terrible things, and if you could go further with them - but now you can’t
because it would be an actual death, not a near death experience – they would be changing
back and forth according to your karmas wonderful and terrible experiences. And they would
go on until it became the impulse to take birth again, until you would wander through these
bardos for a certain amount of time.

So the second samadhi - it purifies the bardo. How does it purify it? It is inherent in
emptiness’s essence, the essence of awareness, this luminosity. And the luminosity is always
tending toward appearing, right? We talked about this in the beginning of the first and second
samadhi. So if you’ve practiced second Samadhi over time, you will know that this luminosity
that is beginning to become appearances is nothing other than the play of your own mind. And
when the appearances arise, you’ll simply recognize them as that. Instead of creating a
subject/object duality, you simply see “Ah, it’s all one single phenomena”. It’s a singularity,
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there is no subject, there is no object. Just like you could realize also during dream yoga. So
this purifies that bardo state, no longer actually exists. You then wouldn’t have the confusion
in general right here of subjects and objects; appearances, and one’s perceiving of those
appearances. What does it perfect?
It perfects the possibility of realization of sambogakaya. Because - what is sambogakaya? It’s
simply this liquid bliss realm, which is becoming appearances. That’s what it is, so instead of
wandering through bardos, you are in the luminous sambogakaya instead.

What it sets the…ripens your continuum for then in the Completion phase is to discover the
way that, when you discover the clear light of wisdom, then the inseparable wisdom and bliss.
Coemergent bliss-emptiness of the fourth job in tummo practice, is this union. It’s a union of
emptiness and luminosity, which is becoming appearance. Right? It is a very particular
moment in Completion phase practice, where one has dissolved the distinction and duality
between bliss and emptiness. You’re laying the foundation for that in the second samati.

So then the third samadhi. What about it? What does it purify?
It purifies the moment of taking birth, it lays the foundation for realizing the nirmanakaya.
And it prepares the way in the Completion phase for the actual wisdom deity to arise from the
union of emptiness and luminosity. So what does it mean, it purifies taking birth? Well, you
die. If you don’t realize during death, you go into the bardo. If you don’t realize in the process
of the bardo appearing, you will take birth. Form will arise. What does the third Samadhi do?
It shapes the manner in which mind relates to form arising. Instead, we understand form
arising is nothing more than the play of the union of emptiness and luminosity. It perfects the
nirmanakaya, which means it perfects the manner in which nirmanakaya arises from the
sambogakaya. Sometimes the two together, the nirmanakaya and the sambogakaya are
described as the rupakaya. The kayas, or bodies, of the Buddhas with form. The subtle one
and the obvious one. So this then perfects the way the nirmanakaya arises from the
sambogakaya without becoming separate. And it lays the ground for the pure illusory body
practice in the completion phase. After you have realized the wisdom clear light, and after you
have realized the bliss/emptiness union in tummo practice, karma mudra practice, then you
move into illusory body practice. The pure illusory body is simply the way in which – from
emptiness and luminosity, the deity arises with no contrivance what-so-ever. So in the
beginning generating the deity is a contrived activity of the conceptual mind, but in completion
phases practice is ceases to be contrived at all. Thinle Norbu Rinpoche says in his commentary
on Khandro Thugktig, that the second samadhi “lays the foundation of great compassion that is
the primary cause for the arising of the state of wisdom light as the divine being of
nonduality”. In the pure illusory body practice of the Completion phase. The third samadhi is
then the actual arising, the second samadhi lays the foundation for it, and the third samadhi the
actual arising. I just love this term, the quote in there, “The divine being of nonduality”. The
way in which Buddhas manifest non-dually. This is the description. How does a Tulku (who’s
actually a Tulku) take birth? This is how they take birth. This is exactly a description of how
nirmanakaya – the word Tulku in Tibetan is simply the Tibetan for the Sanskrit nirmanakaya.
So then obviously also we’re talking here about how you become the three kayas of a Buddha.

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Here again, because it’s my new interest for various reasons, to constantly make clear the
idiocy of much of what passes as modern, so-called, pseudo-neo Dzogchen. Which is
Dzogchen practiced without any wisdom, practice, foundation, or basis. And in Dzogchen – in
Completion phase - we’ll keep going back - in Generation phase the deity arises as the
contrivance of mind’s conceptuality. In Completion phase, once you come to pure Illusory
body, the deity arises from the union of bliss-emptiness. In Dzogchen, the deity arises from
the spontaneous, and spontaneity, quality of awareness-appearance. From the kadak and
lhundrup together, the deity arises spontaneously. This is the ground of nondual arising. But if
one calls oneself a Dzogchen practitioner and simply pretends that’s where the deity is arising
from, then deity is still simply arising from mind’s habit, and your practicing Generation
phase, but not getting any of the benefit of Generation phase because you’re arrogantly
insisting that you’re a Dzogchenpa and the deity is just spontaneously arising. But it wouldn’t
be spontaneously arising if somebody hadn’t told you about the deity, shown you an image of
the deity, all of this.

If you haven’t actually accomplished what is done in Generation phase practice, then you will
not experience the bliss-emptiness of Completion phase practice, and if you haven’t experience
the bliss-emptiness nondually of Completion phase practice, then the deity won’t arise as pure
illusory body from that. And if you haven’t experienced that, then the idea that you are going
to somehow become the spontaneity of deities arising from the unity of kadak and lhundrup is
a joke, ya? So it’s very important to practice step, by step, by step, by step. If you are the
exceedingly, almost impossibly, rare being who already naturally has the realizations
associated with any stage of practice, you still don’t need to skip the practice. As soon as you
being to practice it the signs will appear, and your Lama will say, “Ah, wonderous, the signs
have appeared, lets move on.” And then you’ll practice the Completion phase and instantly, ya
as our young friend in retreat right now is doing. She practices Generation and right away the
signs of success arise, she practices tummo, within ten days the blazing, raging, heat of bliss-
emptiness - and she’s sitting naked out on her porch as it snows. And then it’s like, ok, lets
move on then to Illusory body. No one is trying to force you in to the, you know, going on the
whole package tour of Tuscany here. You can get off the bus anytime, when you’ve actually
experienced what you wanted to go experience. If you have all of the signs of success without
obscuration and flaw, then ya, of course you move on to the next stage. But to pretend this is
what you’re doing, it’s just – it doesn’t really matter, if one wants to pretend fine, pretend.
Little boys like to play dress up. That’s all it is. And when you get tired of paying dress-up,
and when you grow up and finally want to actually move beyond suffering for the sake of
sentient beings, so you can enact the four karmas, then you’ll do so. And even if you had that
ability, you would most likely practice Generation phase anyway. Why? So that you could
cultivate the capacity to enact the four karmas, for the benefit of all beings. If you look at
Jingme Lingpa’s practice journal. He kept practice journals, all through out his life. Late into
his life, he kept a journal of what he did most days. He was a wildly realized being at this
point. What he mostly did was Generation phase practice and Togal practice, these two
combined. Because Generation phase practice is endlessly purifying all beings and
accomplishing the four karmas.

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So, up until now what we’ve looked at are: Basis of Generation phase, why we do it. What’s
necessary to begin with, which is the prepriliminaries, and the Tantric preliminaries. Then
what are Generation and Completion phases, what they do, what they purify. Then what is
Generation phase itself, it’s comprised of three part, the yoga of form, the yoga of speech, the
yoga of mind right? Then the yoga of form which is comprised of two fundamental parts, the
samayasattva and the janasattva. The Generation of the samayasattvas begins with a three-fold
practice which are the three samatis and we’ve gone over them. What each of those samatis
are. What they purify, what they perfect, what they lay the ground for, what they mean in
relationship to our experience and practice as a whole, and how they relate to Completion
phase practice and Dzogchen practice later on.

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Part Two – General Teaching on Deity Yoga

So, I received an email the other day and in it a young man who attended a teaching that
I gave wrote these questions:

What is the method of Tantric Buddhism?

What are deities?
How and why should we practice them?
Why are these forms visualized and why are the sounds chanted?
What is the purpose, goal, reason, and method?

Those were the questions. I thought they were really good questions because they
weren’t aggressively asked but he was authentically saying, “Why should I do this? You’re
presenting a method and I’m asking why should I do it and before I do it I would like to
understand how it’s supposed to work. In what context or framework is it supposed to work?
And if it works, one aught to be able to explain how it works. Right?” Good intelligent
questions are always appreciated by an authentic spiritual master. Any true spiritual master
whose mind rests in wisdom will be happy for any kind of question at all. They won’t have any
fear of any question. They won’t turn away any question. Every authentic question, coming
from a longing to know, represents a chance to describe how freedom comes about in the midst
of this realm.

So, the talk, which this young man had attended had been on Deity Yoga and in it I had
said that Tantra is the most profound and swift technology for enlightenment that the world has
ever seen. That Tantra is a series of methods, which when practiced, have a greater ability to
lead us to the fully enlightened state than -- it is my feeling -- than any other path. But, at the
same time, Tantra is not for everyone. It’s considered that Tantra is a path for those who
already have some degree of spiritual maturity.

It’s sometimes said that there is a path with a common experiential base -- meaning
common to all beings -- and a path with an uncommon experiential base. So, outer or exoteric,
(the outer general forms of Buddhism) have a common experiential base, which means that
Buddha taught that there is suffering and that’s the common base. All beings have longed for
happiness and all beings have experienced suffering. So, if we build a path from the base of
The First Noble Truth (that there is suffering), and then we could explain that there is a cause
of suffering. And then Buddha can also say that there is an end to suffering and a path to that
end. But the whole description begins with, starts from, and is based on this fact, which is
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common to everyone. So, the Tantric path is said then to an uncommon experiential base,
which means that the basis upon which you could authentically practice it correctly requires
you to have a feeling experience, which not everybody has. If you don’t have it, that’s all right.
There’s the outer paths. This is true in all religious traditions. There is exoteric, or outer
aspects of the spiritual path, and there is esoteric or inner aspects of the spiritual path. The
inner aspects are often considered to be secret but they are self-secret. They are not secret
because somebody is hiding them from you. They are secret until such time as your basic
human maturity grows to such a point that you can understand what’s being presented. In the
same way that it’s inappropriate to talk about matters of sexuality or intimacy with little
children who haven’t this level of experience in their life. Right? You wait until they grow up
and then you have a talk with them about the birds and the bees. But one can only understand
descriptions of a practice or an activity, which one has some resonance with in ones mind to
begin with. So, there’s many different things, which are said to be the uncommon experiential
base of Tantra. One of them is some understanding of emptiness -- the experiential
understanding of emptiness, which is cultivated in the Ngondro or the Pre-preliminaries to the
Inner Tantras. But here we’re talking about the Outer Tantras, the practices where one
visualizes a deity in front of one. And there the uncommon experiential base is the intuitive
recognition that there is a divine aspect to existence. It is not that one needs to believe in some
god or some divine other somewhere else. This wouldn’t be Buddhist anyway. One is not
being asked to believe in something but one has to have an intuition that there is something
more to existence then the materiality of ordinary, nihilistic, materialistic existence.

All beings long for happiness, and according to Vajrayana this is your own Buddha
nature speaking to you through that longing. All beings long for happiness and in the
beginning, at an immature level, they perhaps think that things will make you happy. If I had
this and I had that -- objects, possessions -- pure materialism could bring about happiness. And
as one grows and matures and realized the flaw of this that even if you had everything it
doesn’t satisfy the inner psychological needs of the human spirit. So, as one matures, one
naturally matures into understanding that interaction, love, community, relationship is an
aspect of what it means to be happy as a human being. But if one goes on growing and
maturing as a human being you come to a point where you realize this is also not enough to
completely satisfy some longing within us -- some longing of the human spirit. And all of these
things, possessions and relationships, are temporary and changing and that the longing within
us is for something that is unchanging; a joy that does not have the seed of becoming an
unhappiness; a happiness that never falls back.

So, according to Tantric view this is your own Buddha nature, the deepest wisdom
aspect of your own mind, calling to you to discover it. And the uncommon experiential base
then needed for Tantra is to come to this point where you intuit that there is unquestionably
something more to existence and that there is a longing within you, a spiritual longing, to
discover what that is. It’s not then placing upon you a dogma. The dogma of materialism is that
things will make you happy. The dogma of psychology is that relationships will make you
happy. Dogmas in the spiritual realm is that you must believe this or that unquestionably and
that will somehow make you happy.

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 Buddhism is a radical revolution in human spirituality because it says that you do not
need to believe anything as an absolute truth from the start. If fact it says that which is truth, in
the absolute sense, cannot be put into words. And so there’s no way that a set of dogmas,
which you could then be told to believe in absolutely, could even be given. Instead what it does
is present us with a series of experiments based on certain hypotheses. So, the hypothesis of the
outer Buddhist aspect is that there is suffering, and an end to suffering, and a path. Everyone
has the experience of suffering. So, the basis, the first thing that one is experimenting from can
be understood by everyone. The hypothesis of Vajrayana is that existence, both all of existence
and your own personal existence, have some hidden -- it’s hidden not because someone’s
hiding it from you but hidden from you -- it’s obscured from your vision -- some hidden divine
aspect, some quality of wisdom and beauty and divinity, which we are not connecting with but
which we intuit. And so the experiment is done based on that intuition. And that intuition, as
an intelligent, creative intuition, not an unthinking belief -- that intuition only comes with a
tremendous level of human maturity. So, then the experiment is done -- Tantra Deity Yoga. In
Deity Yoga we’re not asked to believe in deities as super beings that created everything. It is
more subtle than that. We practice the visualization and the mantras of the deity as an
experiment in training of the mind and transformation of the mind.

It’s said in Tantra that your own body and feelings and intellectual capacity are a
dimmed-down aspect of something far more refined and profound -- that you have a lower
functioning aspect of intellect and feeling and body. And that the Tantric path refines these
three -- all three of them -- into their most subtle and profound aspect. That there are many
organs of knowledge, for instance, your mind is an organ of knowledge by which you come to
know and experience and understand certain things about existence. Your body is another
organ of knowledge, which has its own wisdom and through experience you come to
understand existence through the body. And feelings are also an organ of knowledge. Then if
all three of these function in a synthesis there is a more profound and subtle organ of
knowledge, which is the whole of them. And that, in and of itself, can be distilled progressively
until it attains a truly amazing level of subtlety. So, Tantric practice is a practice of refining the
way we know -- the way we experience and know -- until such time as the refined
consciousness itself manifests or embodied through body, feeling and mind can leap into a
radical level previously unimagined.

This is much in the same way that Hegel in his philosophy of science says, “a series of
quantitative changes will sometimes bring about a qualitative leap.” For instance, heating up
water involve a series of quantitative changes. The water becomes a degree hotter, a degree
hotter, a degree hotter and a whole cumulative series of quantitative changes will suddenly
result in a qualitative leap when the water boils and that which is liquid becomes a vapor.
There is a radical, qualitative leap. In the other direction water can become colder, and colder,
and colder eventually leading to a qualitative leap where liquid becomes a solid. So, in the
same way, Tantric practice creates a series of quantitative changes and refinements in our
bodies, feelings, and mind, which allow our ability to know to become more subtle and
profound, eventually coming to a qualitative leap in which deluded consciousness becomes a
wisdom-awareness.

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 So, to understand and to answer this question then -- how the methods work, why do we
visualize the deities, what is the visualization of the deity and why -- you have to begin with
how Tantra views mind itself.
This is where there is a radical difference from theistic and many other religious and spiritual
paths. Many spiritual paths start with the notion that you are somehow intrinsically flawed and
that flaw has to be changed so that you become different -- that you have “Original Sin” -- that
there is something inherent in human birth and in the human condition that is fundamentally
flawed. So, for instance, in Catholicism and Christianity it’s called “Original Sin,” but
Buddhism has a very different view. It says that the deepest core of who and what you are,
even in this moment, is “Original Innocence” -- absolute purity. That in the same way that the
sky can become obscured by clouds your own originally innocent, pure, and divine nature can
become obscured by confusion and delusion, and in the same way that when the clouds drift
away or dissolve in the wisdom-rays of the sun’s light then the blue sky is again revealed. And
the blue sky has never been stained or harmed by the clouds. In the same way, the wisdom-rays
of your own mind’s deepest nature, buddha-nature -- the wisdom-rays of that burn away the
clouds of ignorance, confusion, and delusion and the way it does that is through the practices.
When they’re burned away then mind’s intrinsic, original innocence and purity are revealed,
unstained, and undamaged. Whatever you may have done in your life, whatever confusion you
have enacted, and ways you may have caused yourself or others suffering and harm, this arises
only from ignorance.

There’s a wonderful slogan in a series of mind training slogans in the Buddhist tradition
that says, “Drive all blames into one.” And the “one” is not oneself or others or existence. It’s
ignorance. All blame for suffering is driven into ignorance and then we mean to simply remove
that “one.”

So, mind’s essence is a vast, open spaciousness, a complete ease whose purity is
untouched by anything and is timeless. This emptiness, often spoken about in Buddhism --
people become confused and think it’s a nihilistic statement -- that there’s just nothing, no
point, no meaning. But that is not what is being said in Buddhism because it is not a mere
nothing-ness. It’s a pregnant fullness. The essence of mind is an emptiness, which is a pregnant
fullness and it’s pregnant with it’s own natural, uncaused, luminous wonderment. It’s filled
with all of the qualities of the divine: compassion, wisdom, creativity, beauty, playfulness in
their potential aspect.

So, the emptiness is simply a way in which the deepest, essential level of mind there is a
potentiality, which is infinite. The nature of that mind is a luminous radiance, which shines to
infinity as all of these qualities as an expression of pure bliss. And the energy of awareness is
the display of those qualities in appearance and also the energy of awareness when it enters
into the realms of deluded beings. It is characterized most especially by wisdom’s quality of
compassion. The word for that radiance, tugjé, the energy of awareness, can be translated as
responsiveness or compassion. It’s the pure longing of responsive compassion, which when it
meets a being who has suffering and delusion it immediately becomes whatever form of
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activity will liberate that being from delusion. And this is not a personal activity. This is
simply the inherent nature of wisdom. There is not someone who is wise and looks at you and
pities you and appears as a buddha to make you better again. It more the way in which the
sun’s rays warm you, the way in which water is wet. It is simply the nature of awareness to be
love and compassion.

So, the deities of Tantric Buddhism are exactly this. They are this compassion -- your
own mind’s deepest nature and essence calling out to you. You live on the surface with surface
joys, and surface pains, and surface attachments. The surface includes all of duality -- all of
birth and death. But you live out of touch with the highest, deepest, (and) most profound
aspects of who you are and that deepest wisdom mind, which we call buddha-nature, is active
throughout all appearance because it’s not other than all-appearance written into it as a
background code almost. It’s a program, which is always moving to unravel confusion. So, no
matter how confused you become, your own mind, because it is intrinsically connected to
buddha-nature, is also trying to lure you into a playfulness, which would unravel your
confusion. And it does that by appearing as wisdom’s forms, which you can relate to. So, the
Tantric deities of Buddhism are living presentations of transformative symbols. So, what does
that mean? It means that the essence of awareness, the vast pure open essence, and the nature,
which is luminous and clear -- just this natural luminosity, which becomes the energy of
responsiveness, that tenderheartedness, which is always unraveling confusion, manifests as
archetypal wisdom symbols.

There is a beautiful description that Carl Jung gives when he’s describing the way in
which archetypal psychology works. And he says that the archetypes are transformative
symbols abiding in the deep unconscious and they bubble up into the conscious during dreams
and in other ways to act as catalysts for change. Tantric Buddhism -- the Deity Yogas of
Tantric Buddhism are exactly like this. The same in which symbols bubble up are formed and
then bubble up from the unconscious into the conscious to act as catalysts as change. Symbols
form from the metaconscious. Symbols form in the dynamic, luminous clarity of buddha-
nature and they bubble down into consciousness to act as catalysts for transformation. The
symbols then are not deities, which you are to ultimately to fixate on as if they were self-
existent real entities somewhere that created the world. We’re not supposed to egoicly grasp
onto them and form a forever dichotomy between us and them and we grovel and worship
them and they bestow upon us kindness when they feel like it.

You see in the evolution of human history an evolution of the notion of deity from the
early deities from the Greeks, for instance, where they live off of Mount Olympus and they
kind of play games with human beings the way a cat plays with a mouse. If you appropriate
them successfully then they might be nice to you and the come and interfere and they mostly
see human beings as playthings in some sense. They are, in their good moments, kind fathers
and in their usual moments not so kind fathers. This evolves over time into the Hebrew notion
of the wrathful God and then the Christian notion of the loving God and in the Buddhist
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notion, which is the deepest and most profound refinement of the natural tendency to create an
idea of divinity. It’s transformed into living symbols, which bring you back to your own true
nature. Here the dichotomy, the duality between you and the divinity, is done away entirely.
So, deity then, in this sense, is divine awareness presenting itself. Presenting itself to who? To
itself. You are the same buddha-nature that has become confused about who you are. And so
who you are is presented to you by you because who else could it be presented by?

In the same way, my father had a friend who was shell-shocked in WWII. In his mental
breakdown he decided that he was Napoleon. My father would go visit with him often to see
how he was doing. And the psychiatrist who treated him -- the method that they used was to
little by little reintroduce him to the truth of who he was in his day-to-day life. So, first they
brought in a picture of his house. They felt it might be too shocking all at once. And then they
brought in some pictures of his family, pictures of his children, pictures of his pet dog and tell
him the name. And he didn’t recognize any of them and became agitated and angry when they
tried to tell him this was who he was. And then, as time passed and he began to become a little
less rigid in his delusion, they actually brought his wife and then, sometime later, brought his
child. And then as he began, little by little, to integrate the reality of who he was, they took him
to his house. They took him into his living room and his dog ran up and jumped on him,
recognizing him. And in this way, little by little, they brought him back to sanity. In the same
way, your own mind’s deepest wisdom, the buddha-nature inherent in you -- the source from
which and as which and of which everything appears -- it communicates to you who you
actually are by showing you some photographs of who you are. These are the Tantric deities.
And giving you the description of who you are in the sadhana, which you practice. And then
giving you the mantra, which is the actual resonance -- the feeling tone and resonance of who
you are. And when you visualize the deity then, when you chant the mantra you begin to
resonate with who you actually are -- the sympathetic resonance in this fashion. Like a most
kind psychiatrist, buddha-nature itself, your own mind’s deepest potential, is reintroducing
yourself to yourself.

Mind becomes deluded as to its own true nature. What does it become deluded by? It
becomes deluded by itself, of itself. Mind has the ability to know -- the beingness and
knowingness aspect. And mind also has the ability to appear as infinite diversity. And so
mind’s knowingness aspect becomes confused and thinks of itself as a separate subjective
entity that is seeing all of these objects outside of itself, as if they had actual objective reality.
It forgets that both the subject and the object are its own luminous playfulness and nothing else
-- its own non-dual creativity. And so, within that sphere of non-duality, you become deluded
into the notion of a you, which is separate from other you’s and objects. And where you find
yourself, this tiny pocket of life, you tend to suffer because your actual nature is an infinite
birth-less and deathless beingness and, even beyond that, a mystery that can’t touch. And so if
that infinite, blissful beingness has to try to live in the tiny jar or container of being this or that
-- individual being -- it’s going to suffer. It chafes and it rubs against us. It is not quite right.
We all understand, somewhere deep inside, it’s not quite right and therefore we long for
happiness. This goes on maturing, and maturing, and maturing until such time as we know that
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our longing is for our own true nature once again -- not for an object outside of us -- not even
for a relationship. All of those aren’t bad. They don’t have to be done away with. They are the
ornament of awareness. But you understand that what you are longing for is your own true
nature and then Tantric Deity Yoga begins to make sense. You become what you meditate on
pretty much all day, everyday. Ordinary people mediate on ordinariness. They meditate on
being ordinary, separative entities in a world full of objects and other entities and, little by
little, they also meditate on suffering and hurt and painfulness and negativity. If you go into a
restaurant and listen to a conversation you’ll hear people just talking about negative things, this
and that. You come home from work and watch CSI and meditate on murder. We mediate on
all this ordinariness. Tantric Deity Yoga is saying: mediate on the sublime. Meditate on the
beautiful, the true, the wise, and the good. Meditate on it so deeply and fully that you become
it. And what is so paradoxical is that you will discover that you aren’t becoming anything other
than what you already were.

So, Tantra and the Tantrica practice is trading in identification with the cruddy ego and
it’s endless concepts of ordinary worlds for a pure, divine, luminous vision of reality. The way
we do that is by meditating on the self-presencing of the buddha-nature as one or another of the
Tantric deities. We mediate. We simply visualize the deity in front of us and because the deity
is bubbling down from the metaconsciousness of buddha-nature and is a living symbol it
begins to erode away, wash away -- kind of like water over a rock eventually wearing it down
to sea level. It, bit by bit, erodes away our ordinary view. We become enamored of and in love
with this luminous beauty. We begin to sense that this deity that we are visualizing is alive. It’s
not alive as some separate thing but paradoxically and oddly alive as everything. And we fall
in love with it and we meditate on it more and more and we worship it. We give it flowers and
incense, perfume, and water -- the various things that are offered in the bowls on the altar of a
Tantric practitioner. And what we’re worshipping is buddha-nature. We’re saying that the
truth and reality of all-appearances -- something so divine, so beautiful, so profound and so
ecstatic that it calls forth from me an infinite depth of silence and love. And it calls it forth
from me as this flow and the flow becomes, bit by bit, an ocean and I drown in the ocean until
there is nothing but that.

Often in Deity Yoga practice the practice is divided up into:

What is the foundation of spiritual practice?

What is purified or the activity of the spiritual practice?
And what is the result?

The foundation is buddha-nature. What is purified by the practices are the delusions,
which obscure you from seeing your true nature, which is buddha-nature. And the result is
buddha-nature. The flowering of Tantric practice is to recognize that the result has always been
there from the start -- that your buddha-nature has always been there.

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 In the beginning, the uncommon base of Tantric practice is that you have to have some
intuition that there is a divine. If you have matured through the levels of human growth to the
point that you are no longer so distracted by things in materialistic and the psychological
aspect then you will awaken into an intuition that there is a divine. Then spiritual life awakens
in you. That intuition can serve as the ground -- the intuition of buddha-nature. The path then --
visualizing the deity and chanting the mantra -- removes the veils over your eyes. It’s like a
surgeon who cuts away the cataracts that en-darken your vision, allowing you to see clearly
things as they are. And what is the result? The result is simply the full realization of the truth of
your original intuition about existence.

So, if you are stuck in a permanent and perfectly rigidified way, like a person buried in
concrete by the Mob. If you are stuck in the absolute belief that you are sinful and wrong being
-- there’s something wrong with you at your deepest level by birth, then you can’t practice
Tantra. It doesn’t mean that you don’t have moments when you feel like that. But if there is
even a tiny fracture in the concrete in which the sunlight of wisdom begins to sparkle through,
if you are in doubt of this Original Sin, and you have an intuition of Original Innocence then
you have the uncommon experiential base. Then the Tantric master, the guru, or the lama is the
one who draws this intuition out from you.

It’s said in the ancient Greek tradition, Socrates says that education -- which comes
from the root educaré, meaning to draw out -- doesn’t put anything new in you. It simply draws
out what was already known. It’s not that you necessarily know how to do trigonometry if you
have never studied it before, and it simply needs to be drawn out. It’s a different kind of
knowing, which was always, already there. What is drawn out, which was already there is your
buddha-nature, the pure gnosis, the gnostic perception. It was obscured. It was covered over.

So, what Tantric deities are, are living presentations of your own buddha-nature. The
method of practice is to visualize them and chant the mantra. The mantra is simply the same
resonance of buddha-nature in the form of sound. And the deity is the resonance of buddha-
nature in the form of light, color, and shape.

So, why we practice is to transform the delusions that obscure our view into clear
seeing. In the beginning that is by visualizing the deity in front of us, meditating on the
transformative alchemical symbol of the deity and the mantra, and receiving the blessing. But,
here again, the blessing is not meaning a blessing from an external self-existent god-entity
blessing us. In Tantra, in the Tibetan language, in ancient Sanskrit, blessing was understood to
be a word synonymous with alchemy; the transmutation of one substance into another. Are
own buddha-nature presents itself as the deities so that we can meditate on our own buddha-
nature and receive the blessings of buddha-nature. When we receive the blessings of buddha-
nature it is an alchemical transformation from the substance of deluded ego back into the
buddha-nature, which you always were from the beginning. Mind deludes itself, of itself, and
frees itself of delusion of itself. Buddha-nature being the starting point and the ending point.

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 So, practicing Tantric Buddhism is to enter into a great experiment. The hypothesis, the
starting point is the intuition that there is a divine depth and profundity to existence. Then we
engage in an experiment in the laboratory of our own body, feelings, and mind. We follow the
parameters, which are the sadhana, the description of how to meditate. We follow the
experiment very exactly and in the end the conclusion of the experiment will be the duplication
of Buddhahood. Buddhas produce Buddhas but sentient beings -- it’s said -- Bodhidharma, the
founder of Zen said, “No Buddha has ever made a sentient being into a Buddha. Sentient
beings cannot become Buddhas. Buddhas only liberate Buddhas, not sentient beings.”

Why is this? Because sentient beings are a fiction of your own imagination, like my
father’s friend thinking that he’s Napoleon. He wasn’t liberated from being Napoleon. He
never was Napoleon to begin with. He was liberated from the dream of being Napoleon. In the
same way, Buddhas liberate you from the dream of being sentient beings. Buddhas liberate
Buddhas.

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Part Three -- Mantra Recitation and Vajra Pride

So, I’m going to go a little bit over some more aspects of visualization. Then we’re
going to talk about mantra recitation. And I thought for tonight’s talk I would read you some
pieces and give commentary on them from Dudjom Rinpoche’s commentary on Khandro
Tuktig. I’m simply going to read you from the translation. It’s a very poor translation. It’s just
done by a Ngakpa yogi-friend of ours in Nepal, who’s English is not the best in the world, but
it’s still very nice. The text is excellent.
Last time we talked a little about visualization — the stable clarity and Shiné practice,
so I won’t go any further into that. I think that’s very simple to understand — start with the
eyes, work outwards, visualize the whole deity until you have some stable clarity. Yeah?
Stability means that while the mind — the mind just simply is somewhat haphazard by nature
and that’s not going to stop completely but it settles down significantly. Stable clarity is not —
it never wanders but one is able to hold the clarity and not become distracted by some of the
vagaries of mind. Then one needs to also recollect the purity and that’s what we’re going to
talk about a little bit here. So, Sky, you should pay special attention because much of this
pertains to the practice you, in particular, are doing and then aspects of it pertain to all practice.

Third aspect is to meditate on the purity nature of the deity.

Then, Dudjom Rinpoche, who wrote this when he was quite young says (he’s quoting
another text):

The nature of Dharmakaya has no face and hands. It is free from characteristic
fabrications but for those who are sentient beings with dualistic view the teachings are given in
a way that gives characteristic fabrications, so one must not ignore the purity of the deity while
in meditation.

There’s a really beautiful point here. The essence of awareness is without fabrication or
any contrivance. Now, it says so the essence of awareness, the Dharmakaya, has no face and
hands. So, does that mean that there are no, what we would call, appearances that arise in
awareness? No, it doesn’t mean that. It means there are no designations for appearances, like
face or hand.

When Longchengpa talks about the one ground, two paths, two results. From the one
ground — the ground of all phenomena, the essence of awareness — when the luminous aspect
of awareness spirals out it can go in two directions: either it can spiral out with dualistic
confusions (we don’t need to go into how that happens, we’ve done that before) into Samsara;
or it can spiral out into the six spaces of Samantabhadra, the playful non-dual appearances
where it recognizes all-appearance as its own luminosity. So, it does not say in the
Dharmakaya — it does not have appearances within the enlightened state. It says it has no face
or hands. It doesn’t have the designated object differentiated from a mere appearance. Mere
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appearances rise and fall like waves on the ocean but there cease to be designations, like face
or hands. But sentient beings straying into delusion believe that beings exist, Buddhas exist,
and all kinds of things exist but they have characteristics. The characteristics have names: hair,
face, hands, forms, ornaments. And so, for the sake of sentient beings, the Buddhas are
described this way. Otherwise the Buddhas are simply a play of light, a shattering of light.

For the nature of ultimate truth, the primordial wisdom Dharmadatu is free from
characteristics but to train sentient beings on the Dharma path Buddhas take emanation of
Nirmanakaya. They have face, forms. The single tiglé of Dharmadatu takes the form of a single
face. So, Dechen Gyelmo, for instance, has a single face and this represents the single-ness of
Dharmadatu — all of the perception that takes place in the locus of the face. Is the single
Dharmadatu.

The two hands symbolize the union of skillful means and primordial wisdom, the union
of supreme unchangeable, great bliss and the nature of perfect emptiness are the mixes of red
and white color through her body. She’s predominantly red but with bits of white. He, the lord
of the family, Heruka Throtrensal above her is predominantly white, tinged with red.

The peaceful unchangeable ultimate sphere is the smile and the compassion towards
sentient beings. Her smile. She has a smile. It’s mischievous, it’s peaceful, it’s compassionate,
and in other places described as slightly wrathful. It’s a unique mix of playfulness,
wrathfulness, compassion and peace all mixed into one.

The indivisibility of the kayas are the two eyes looking directly, which receive the direct
blessing of Dharmata. To purify the grasp and grasping to phenomena into Dharmadatu the
hand is hoisted with a curved knife. To bless the practitioner with co-emergent great bliss the
other hand holds the kapala of amrita freed from the torture of the kleshas. It’s symbolized by
the silk scarves and tiara. So, the one hand, which holds the curved knife up is cutting through
both the grasped and the grasping. Longchengpa, in his commentary on Guhyagarbha, says,
“The mandala, which fixates, and the mandala of that which is to be grasped, these are both cut
through by the driguk and then to bless all practitioners…” And here because one is taking the
form of Dechen Gyelmo, one is taking the form of Yeshé Tsogyel that means oneself — to
bless all practitioners. And here, in its essence, what are all practitioners? All practitioners are
every sentient being. Those who practice perception have already entered the path, which
transforms perception into Dharmata. So, to bless all of them and, in particular, the
practitioners of Tantra, Yeshé Tsogyel holds a skull cup filled with nectar.

Freed from the kleshas are the silk scarves and tiara. In other places it said the silk
scarves and different kinds of jewelry ornament show that she integrates the sense fields. So,
here it says the kleshas, which she can move. So, these are all — as you visualize the deity or
yourself as the deity -- you remember these things. These are descriptions of your awareness.
When you’re visualizing yourself as the deity the silk scarves you wear show that you can
move with and through and in and as and from and of the ornament of appearances. As
perfectly pure without being tormented by the kleshas, emotional disturbances.

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 This week I’ve gotten a lot of e-mails, mostly from Europe, from people who are
tormented by kleshas. But people, in general, are tormented by kleshas, tormented by the mind,
tormented by the emotions. They don’t dance when Yeshé Tsogyel is dancing and the little
bells and crystals on her skirt and different necklace, armlet pieces, and silk scarves are
moving with her dance. She’s moving through appearance like light rays through a pane of
glass or like an eel through water. So, this is what you can learn in this practice.

All of the virtues, which turn others to practice, are symbolized by her plaited hair, the
braided hair, bound on the top of her head in a spiral and her ability to release beings from
delusion by the rest of the hair, which is released in a downward fashion. The supreme quality
beyond compare and all of the wishes of beings spontaneously fulfilled are symbolized by the
wish-fulfilling gem tied at the top of her hair. Without abandoning the sensual pleasures on the
path of Dharma is symbolized by the precious ornaments and difference colors of flowers that
she wears. So, this is a beautiful part of it. The ability to fulfill the needs of all beings is the
wish-fulfilling jewel and then the fact that she doesn’t abandon sensual pleasure on the path of
Dharma — all the different colors of flowers and the different colors of jewels that she’s
wearing.

The five mudras symbolize the five wisdoms. These are the different kinds of jewelry she
wears: the earrings, and the armlets, and the like.

The earrings symbolize the discriminating wisdom. The necklace, the equality wisdom.
The wristlets (the bracelets she wears on her wrists), and the anklets, the mirror-like wisdom.
The belt around her waist, the all-accomplishing wisdom. The draping garland of small bells
and crystals symbolize the twelve dependent origination points. The two feet in equal posture
symbolize the balance of relative and ultimate truths transcended in pure awareness. The five
colored rays of light, the tiglé of light that surrounds her symbolizes (and this is a really
important one) that she does not fall (and here she is you practicing the deity) into an
internally bound clarity but remains as the self-glowing clear light of wisdom radiating
externally without obstruction. Living in Samsara but not stained by Samsara, is symbolized by
the cushion of lotus flowers. So, it’s these two together. She lives in Samsara and is not stained
by it. It is the lotus that she sits on. And the light that surrounds her body is that in the deep
state of meditation she does not become trapped, like someone trapped inside of an egg. She’s
not trapped in an internal clarity. When you meditate, when meditation begins to go very deep,
especially in the beginning phases then nothing bothers you. Nothing can touch the perfect
peace and clarity of your mind and being in meditation. And this then itself can become like
being trapped in a perfectly translucent quartz crystal. Sometimes in the depictions of Merlin
he’s trapped in old times, into some future time, inside a quartz crystal. To be trapped in
internal clarity of meditation can be like that. So, it says, instead the light that’s around her
shows that the light of her awareness radiates infinitely without being trapped in any way.

So, all of these different aspects and more become — remember you recollect them.
Right? Recollecting the purity. “Re,” meaning again. Collect. You collect them all again in
your conscious awareness the meaning of all of these purities.

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 One should remember the pure form in the meditation period, especially during this
period of meditation. I want you to generate a very strong conviction of purity and then union
with the deity’s clarity and pride in the single mind of samadhi. When one is experienced in
clarity and stability, this is the sign that one has experienced samatha and reached the more
subtle level. One should continuously practice that the supported palace (so here we go into
another kind of visualization) is the size of a sesame seed. Then visualize the deity as big as a
three-thousand-fold world system. Then visualize the palace as big as a three-thousand-fold
world system and the deity is as small as a sesame seed. One should meditate on these without
any logic or rational mind that thinks that the palace is the side of a sesame seed and cannot
contain a deity the size of the universe. One should know that the palace is not enlarged and
the deity is not getting small or in reverse, that the three-thousand-fold world size palace is not
too large for the sesame size deity. One should not be bothered by the size or the length of
logical inferences but let the blissful samadhi pervade space.

In the beautiful story Milarepa is walking with Rechungpa. The hail starts to fall and
Milarepa suddenly shouts out. And Rechungpa can hear him saying, “Come on Rechungpa!
Get in here with me!” He looks down and Milarepa’s inside of a yak horn but it says that
Milarepa hasn’t gotten any smaller and the yak horn hasn’t gotten any bigger. So, what this is
talking about in the story just seems like a funny, cute story about a crazy yogi but it’s actually
talking about visualization practice.

So, when you start to have some stability and clarity in your meditation (then) you work
on this recollection of purity. You combine the recollection. Somebody wrote me on Facebook
today asking a question about Vajra Pride verses ordinary pride. Sadly, all of these questions
always come because people don’t receive any teachings. Vajra Pride is not anything akin to
egoic metallization of how, “I’m the deity and I’m really wonderful!” That’s not what it is. It’s
simply the recollection of the qualities of the deities, in terms of the symbols, combined in
samadhi with the stable clarity. So, this is Vajra Pride because then one is visualizing oneself
as the deity and having the sense of the meaning of all of these qualities and ornaments. It has
nothing to do with he conceptuality that most people think of as pride. It’s simply the profound
sense of blissful inherence within the radiant qualities of all appearances understood through
Deity Yoga. And then when one has all of this, one begins to get playful with it. One doesn’t
become stodgy with it. One starts to play games.

Suddenly you visualize that the palace the deity is in is the size of a sesame seed but the
deity inside of it is the size of the universe. And I love it then he says, without letting logical,
rational thoughts or logical inference make a problem out of this. So, you can’t ask, “Well,
how do I do that? I don’t quite understand. How does that work?” Right. That’s rational and
logical thought and logical inference. You’re not being asked or given some kind of logical
syllogism with the perverse pervasion that explains how it works. If you’re having to have that
kind of explanation then your mind has not become flexible through the union of the clarity
and the recollection of the purity. With Samatha practice, when there’s some subtlety, then
you’ll just start to be able to do this. Then you visualize the palace to be as huge as the
universe and the deity as the size of a sesame seed but there’s no feeling like, “Oh, the throne’s
a little too big now.” It is asking here, at this point in Deity Yoga practice, to let go of all the
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constructs you have about size, shape, substance, form, condition, location and become trans-
rationally playful with your mind and its notions about what is and is not, how things are and
are not.

The methods to how to eliminate the obstacles to Samadhi:

If discursive thought assails one then stop the continuation of thoughts and simply go back to
the visualization. If namtok (which is discursive thoughts) come in a chain then with restrictive
mindfulness bring the vision to one point.

So, it’s saying if it’s just a little thoughts coming up now and then just let it go and
come back to the visualization. If a chain of thoughts is coming — he’s talking about how to
work with different obstacles — then you have to restrict. You have to — “Not too loose, not
too tight,” as Machig Labdron said. We’re always playing a game of learning how to tune
awareness — not too tight and not too loose. If awareness becomes too tight, you become
overwrought. If it becomes too loose, you become drowsy and distracted. So, here it’s saying if
a chain of thoughts is coming, restrict awareness to a single point. Just visualize the jewel at
the top of the head. Just visualize one anklet. Restrict to a single point in the visualization and
then extend out from there. So, tighten it up.

If you’re distracted by thoughts of worldly affairs, think about impermanence and the
sorrows of such thinking. If sorrow or anxiousness bothers samadhi then think about the
pleasures of blissful meditation. One should eliminate each obstacle, as it arises, immediately
one after another and return again and again to simple, calm visualization. During the
visualization make the periods of meditation short and frequent and each day practice
prolonging the meditation over a period of several days. Even after a period try to keep the
deity’s clarity as much as possible.

And he’s using seven-day periods. He’s talking to someone in retreat. So, he’s saying
for the first seven days just do a short session of meditation — lots of short sessions, rather
then trying to do a long session, then extend your sessions longer and longer so that you can
draw the clarity and recollection out longer and longer. But if it becomes a tremendous and
terrible task and tedium for you that is the worst obstacle of all. Yeah? Better short sessions of
good meditation then forced long sessions. And so what you can do — let’s say you have a
certain amount of time that you want to practice and you don’t want to just interrupt your
practice then you practice your visualization with clarity and concentration for a period of
time. You only have an hour a day. You’re not in retreat so you don’t have all the time. So, you
don’t want to get up after three minutes when your ability to concentrate is over in five
minutes, ten minutes, whatever so you switch it. So, you concentrate in short sessions as much
as you can however short that is and then sing mantra loudly for a few minutes. Sing the ”Eh
Ma Ho” prayer and beat your drum. Get up and do a Kyumné or Trulkor exercise. Do Nine
Rounds Breathing. Switch to another method and then go back. Within an hour, you can have a
number of short sessions punctuated by other useful Dharma activities. You could copy out
sutras. You can chant mantras. You can make tsa-tsas. So, you can stop for a few minutes and
make a couple of tsa-tsas and then you can sit down and intersperse in that hour short sessions

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of intense concentration on the deity visualization with any other virtuous, Dharma related
activity.

If the mind is agitated or distracted, close the eyes with a very small amount of opening.
Rest in the nature. Look downward with attention in a low position. Relax the awareness. Tend
to eat more nutritious foods and try to meditate where it’s warm.

It says actually warm and low land but you’re not going to switch the land if you’re in
your house, in your room. You can’t switch higher and lower lands. If you’re, for instance, in
West Virginia, on the retreat land, if your meditation is distracted it’s saying you should close
the eyes mostly and gaze downward. You should try to eat a small nutritious meal and make
sure you’re warm and meditate on low land. So, go down in the valley and meditate.

If the awareness is sinking, like dropping to sleep, move attention and the eyes upwards.
Rouse the force of the mind. Apply strength to awareness. Look upwards. Take cool food like a
salad, for instance, and in less quantity. Stay at a high place with an open sky.

So, if you’re in West Virginia meditating you might go down in the valley. If the mind
is overly agitated eat some nutritious food — a nice, small cooked meal. Make sure you’re
warm. Go down in the valley and gaze downwards. If you’re mind is drowsy, eat something
cool like a salad or some fruit. Rouse the strength of your awareness maybe with some Nine
Rounds Breathing and go up on a high point, like where the amphitheatre shaped hill is. Go up
to the top of it where you can gaze out over the whole valley and look up at the sky.

Generally for the agitation and distraction it’s good to think about the impermanence of
life and the suffering of Samsara to generate renunciation of fantasies. For the dulled mind
that sinks remember the stories of great siddhas. Look at every part of the deity in detail and
frequently move away from the deity, looking again, back and forth, again and again. So, you
look at the detail of the deity and then look away. Look at details of the deity and then look
away. This practice will help clear the sinking mind. When there is no agitation or sinking of
mind in meditation then do not make any changes and maintain that experience. If the
meditation experience is good in the early part of a period but getting worse in a later part of a
period this is like a depleting pool because the body cannot support the meditation, so one
should rejuvenate the body by taking food and rest. Meditate in a relaxed fashion. If the early
part of the period is not good but the later part is good this is like a tube that is not placed in
the right position so the water doesn’t flow correctly and one is not diligent enough. One
should take off the mind from the single point of the deity and put it into the root of rising
thoughts.
After such diligent practice, first the clarity of the deity will come to one’s mind, and
then to the field of the eyes, then finally it will come as real in all of the sense organs. This is
called true realization of the three objective fields. The degree of clarity is in four levels. First
is clear. The second is vivid. The third is distinctive and the fourth is pure. The degree of
stability — the first is not moving. The second is not changing. The third is no evidence of
change and the fourth is can change in any way without changing. When these eight degrees of
clarity are accomplished then one is merged with the deity and the mandala indivisibly.
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 So this covers all of the different aspects of visualizing the deity. Now, as for mantra
recitation Dudjom Rinpoche says, Speech recitation yoga has three parts: calling the deity,
accomplishing the deity, and performing activities of the deity. And then he describes first, In
the five-light wreathe heart center on the sun and moon cushions like the part of the amulet
that comes together. The sun and moon cushion is like an amulet that’s closed. “In the interior
space (he’s talking about in your self-visualization as the deity) the white-red colored life
essence syllable BAM blazes like a butter lamp and the mantra syllable is like a mala around
the heart circling leftward. This is for a female deity. So, you visualize in this fashion.

It should be generated at the start of reciting the mantra from the seed syllable and the
rest of the mantra generating wisdom-light like sunrays. The light is projected to animated to
inanimate beings and objects, instantly purifying all stains of grasping and grasped, all
objective phenomenon, turning them into unchangeable great bliss-wisdom of the vajra
ground. All appearance becomes the co-emerging vajra body of Tsogyel Dakini. All sounds are
the indestructible mantra. All thoughts are the display of great bliss-wisdom. Think that in the
appearance of Samsara or the existence of Nirvana, from the ground, the spontaneously
emergent wisdom-dakini is the whole mandala — perfect. Then recite the mantra. One should
accumulate, for each syllable, one-hundred-thousand repetitions. So, this is the first aspect of
the recitation of mantra.

If you were practicing in retreat you would practice visualization for some time before
you really did mantra recitation at all. You would do the visualization and then you would sing
through the rest of the sadhana and do a minimal mantra recitation. You would work on having
the stable clarity first and then you would practice mantra recitation. The mantra recitation
draws mind into the essence of the heart. The BAM or whichever — it would be different seed
syllables for different deities in the heart. In the heart is an amulet-like space. In that space is
the seed syllable of the deity and the mantra of the deity is written around that seed syllable. It
emanates light out, transforming all beings, draws back in and you recite mantra in this
pulsing, throbbing light. The mantra spins around the seed syllable counter-clockwise for
female deities and clockwise for male deities. And the point here is that one fundamentally
forgets about the visualization of the deity during this. One is visualizing just the seed syllable
and the mantra. One can flash, now and then, on the deity as a whole. But, in the same way,
you don’t think about your self-image all day long. You don’t need to. Instead you abide in the
natural feeling-state of yourself. And so, in the same way as that, you don’t spend your whole
time in Deity Yoga just visualizing the deity. You also have to abide in the feeling state of the
deity. And the feeling state of the deity is this unchangeable great-bliss-resonance of the
mantra. We allow the resonance of the mantra to suffuse our mind, our body, the winds, the
channels, all of appearance single-pointedly visualizing the seed syllable with the mantra
spinning around, the throbbing light pulsating, pulsating, pulsating the repetition of the mantra
over and over. And it says one-hundred-thousand for each syllable. This is simply supposed to
be a big number. But the truth is that this style of practice — where when either practice is a
certain number of repetitions, or one practices a certain period of accumulation on retreat is
ludicrous. It’s an idiocy that was developed out of the business like mind of Vajrayana
becoming a cultural norm in Tibet in the monastic system. They have to tell you what you got
38
to do to get it done. It’s like getting your orgasm during sex. You got to get it done. You got to
get the job done. It’s just silly! You recite the mantra until signs of success arise. We’ll talk
that a little bit later. We talked about the four signs of stability, and the four signs of clarity,
and the visualization a moment ago. Until signs arise — forever — for a million lifetimes if
necessary. Why? What else are you going to do anyway? “Yeah, no, I did my hundred-
thousand first syllable and I’m moving onto my next deity!” You see idiots walking around
with malas with all of their little counters, ostentatiously showing them off. It’s worse around
Westerners walking around Bodha stupa you know with their malas and all their showoff gear
and their fancy white robes or red robes, either one. It’s all just silliness. You don’t become
something by parading trinkets.

It’s kind of like this talk I recently gave I think it was in Germany when someone asked
about being a Ngakpa. What does it mean to be a Ngakpa? What do you have to do to be a
Ngakpa? You know? It was a long question. Do you have to wear this or that to be a Ngakpa?
Blah, blah, blah, Ngakpa? I said, “Just look at the word, Ngak-pa. “Pa” means person. ‘Ngak’
means mantra. What do you have to do? You have to do a whole lot of mantra! Until mantra
becomes inseparable from the breathing of your body. When the mantra is inseparable from the
breathing of your body you’re a Ngak-pa. Whatever length your hair is, whatever color your
clothes are — you can grow long hair and wear white skirts but if your mind is not immersed
in practice all you are is a conventional person playing dress-up like a little child playing
doctor who doesn’t end up being very accomplished. It’s not saving anyone’s life having a toy
medical kit, having a phurba and mala with counters.

So, in the mantra recitation there’s these three aspects. The first one is the recitation of
the mantra until your mind is swooned, until you are completely immersed, until your being is
dyed in the color. If you want to dye a white cloth red then you put it in some water with red
dye in it. If you take it out and it’s just kind of a light pink and it’s not red enough then you
put it back in and you keep it there until it’s dyed in the color of red-ness — until the energy of
your body is dyed in the color of the deity’s luminous awareness. That’s the accomplishment.
You do lot and lots and lots and lots and lots.

Now we do, often in our practice, two other kinds of recitation as well. There’s Vajra
Recitation, which involves the syllables OM, AH, and HUNG and if you become serious about
your mantra practice then this becomes something, which you might practice. Otherwise you
should accumulate your numbers. That’s good. Keep doing that until you’re dyed in the color
of the deity. But then you have to recite fully how the deity recites with the Vajra Recitation.
The in-breath is known as the syllable OM. You hold the in-breath without breathing out is
known as the syllable AH. The out-breath is the syllable HUNG. The in-breath is the syllable
OM, which is the nature of all appearances inseparable from your own in-breath. Then the hold
— AH is the syllable of the unborn radiance of awareness — all appearance held in the unborn.
Then on the out-breath — the natural sound of the out breath is HUNG — the indivisibility of
appearances and unborn awareness. So, you breathe in this fashion, holding the gentle vase
breath. You breathe in through the nose — OM. You do a gentle vase breath, tighten the
perineum, holding the gentle vase breath — AH. The out-breathe (exhales) — HUNG. And

39
you breathe for sometime. This causes the mind to become tremendously vibrant and
concentrated at the same time.

Now the Cessation Recitation is different. The Cessation Recitation is simply to breathe
in and hold a gentle vase breath, which means you breathe in through the nose and you can
swallow it at the end and you push the air down. You don’t take a big huge breath. You’re not
going to hold it for a long time. You tighten the perineum towards the end of the in breath and
you hold and you push the upper wind down and draw the lower wind up and they kiss in the
middle at the belly. That’s called the vase breath. The gentle vase breath just means that you’re
not taking a very big breath and you’re not holding it for a long time. So, you breathe in and
you hold like that and while you hold you also hold the movement of all conceptuality. This is
the true recitation that accomplishes the deity’s mind stream because the deity’s mind is devoid
of all conventional conceptuality. It’s empty and clear and brilliant vibrancy. That is the true
manner of the deity’s recitation. One moment of Cessation Recitation is like a million recited
mantras.
When you do the Vajra Recitation you develop tremendous pliancy — subtleness in
relationship to appearance and unborn awareness. So all of these are excellent. One can do —
first the Vajra Recitation when you come to recitation time. You got the visualization stable
here. You do a little Vajra Recitation and then Cessation Recitation and then do your
Accumulation Recitation of the actual mantra, which is being repeated. And obviously that
should take up the majority of your time because: (A) none of you are going to be able to hold
the samadhi’s of the other two very well, and (B): you need to accumulate tremendous
numbers. It’s not a question of coming to some number but you need tremendous,
unimaginable numbers of recitation. And then when you tire of recitation in this fashion you
can do Vajra Recitation again or Cessation Recitation. You can recite in this fashion
throughout a period of practice, alternating between them or sometimes stop and go back to
simply concentrating on the stable clarity of the deity.

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41
The Generation Phase, 2006

Part One

Homage to the luster of the five Buddha fields, pristine awareness, giving rise to playful
interactions!

The talk here, the commentary for this text, is fundamentally on the five Buddha
families. And is condensed in the essential meaning of two terms. In Tibetan they talk about
"Rangshar" and "Rangshardrol." "Rang" means self or arising spontaneously without cause.
Without any contrivance, without karma. "Shar" means appearances. Appearances arising un-
caused, simply arising as display. And "Rangshardrol" -- "Shardrol" is one of the five drols
Longchengpa mentioned and talked about in the commentary of the text. There's "Serdrol" and
"Rangdrol," these are five different ways of liberating. Shardrol means "liberation of
appearances"; Rangshardrol means "liberation of appearances as they arise."
Appearances are self-arising. And the self-arising of appearances is also self-liberating.
So in the commentary that comes with the sahdna, this is contained in the simile of an ocean,
which gives rise to waves through its dynamic power, and also liberates those waves by
dissolving them back into the essential nature of its own fundamental reality. So the waves are
'Rangshar' -- they're self-arising due to the spontaneous dynamic power of the ocean. And they
are 'Rangshardrol', they are self-liberated because they are not separate from the ocean. You
taste the wave or the ocean -- they are both salty. The wave and the ocean are not separate,
though the wave appears as a dynamic appearance due to the power of the ocean. So 'Rangshar'
and 'Rangshardrol' -- if you understand these two terms in terms of the view (so cultivating the
view, and then contemplating the view, meditating upon the view), then you understand the
entirety of the generation and completion phase. This talk is a sub-talk of the generation phase
teachings.

Having arisen of itself the bare facticity of the wholenesses dynamic play.

Right? Arisen of itself, means the bare fact, the facticity of appearances, the whole
mystery beyond existence or non-existence, being or non-being. That mysteriousness, which is
at its fundamental ground empty, also has a dynamic aspect, which "Rangshang" gives rise to
appearance and the bare facticity of that appearance prior to being interfered with in any way
by conceptuality. Before there are imputed designations, that bare facticity is only the dynamic
play of wholeness.

Colors mixing and intermingling due to the luster of beings, dissolving into itself due to beings
true dwelling place.

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 This in the vision that I had of Longchengpa. He repeated again and again -- "dissolving
into being's true dwelling place." Beingness -- "Appearances and Beingness arise together."
There's a mistake here that Herbert Guenther makes in my opinion (in his translations). Which
is that he equates Beingness (with a capitol B ) with the wholeness talked about in Buddha's
sublime Vajrayana and Ati yoga teachings. But it’s incorrect because that wholeness is beyond
Beingness or Non-Beingness. So when Longchengpa says, "dissolving into beingness' own
dwelling place," Beingness and Appearance are synonyms. Appearance and Beingness arise
together. Your individual sense of Beingness and Beingness itself (Beingness with a capitol B
or a little b) arise co-emergently with appearance. Appearance and beingness arise together.
And both of those dissolve back into Beingness's dwelling place, just like when I go home later
today I will go into my dwelling place. The wave rises on the ocean, and then it returns to its
dwelling place, which is the ocean. Beingness returns to its dwelling place, which is great
Emptiness. The coalescence of great Emptiness and appearance is the wholeness, and the
dwelling place of appearance is great Emptiness. And the dynamic appearance or presentation
of great Emptiness is Beingness in all of its display.
So, it’s saying that all of this is just the luster, this great Emptiness, the dynamic power
and luster of this great Emptiness arises -- "Rangshang."

Arisen of itself is the luster of being, liberated of itself due to being's true dwelling place.

Arisen of itself: There is simply this vast Emptiness filled with dynamic potentiality.
And there also is the luminosity, which is the potentiality manifesting as appearances.

Arisen of itself: "Rangshang"

Liberated of itself: "Rangshardrol" ...

...due to being's true dwelling place.

Because it never actually separates. Because beings think that Emptiness and
appearance are separate, we need the sahdnas. But Beingness and Appearance are never
separate in the same way that because beings dualize appearances, the Samayasattva and the
Janasattva seem two, and therefore in the sahdna, because out of compassionate response to
our tendency to dualize, we practice the Samayasattva visualization and then call the
Janasattva. But the Samayasattva and the Janasattva have from the beginning not been
separate. Because of beings tendency to dualize Emptiness and appearance, we have terms
"Rangshang" and "Rangshardrol," but actually there's no difference between them at all.

Uncontrived, it is the inexpressible display of being for those with fortunate karma this is the
path of result. (These are phrases from Longchengpa's teachings to me in that vision.)

"Path of result" means Vajrayana; it's the resultant path where the result is the starting
point. "Uncontrived" -- recognizing appearances, the uncontrived display of the five lustrous
colors of wisdom always returning to their authentic dwelling place.

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Mysteriousness beyond existing and non-existing, and always appearing. Appearance is luster
and openness, nothing more. Appearance is the display of the five Buddha families, nothing
more. Appearance is bliss and Emptiness, nothing more. It is the obligation of every Buddha.

“It is the obligation” -- it would be almost like saying "breathing is the obligation of the
lungs." It’s the obligation, its the function, nothing else could happen. But the distinction being
made here which is so profound is that it is not talking about dualistic, fixated appearances,
imputed labels placed upon the mere appearance arising from dynamic Emptiness. Becoming
involved in that could happen out of compassion or it could happen out of stupidity, those are
the only choices. But becoming involved in that is to become involved in a cognoscente of
illusory or deluded realms, inverted relative reality. As Thinley Norbu Rinpoche says,
according to Vajrayana (Thinley Norbu Rinpoche makes it so clear) -- in Vajrayana Relative
Reality is to see all appearances as deities and pure realms. Absolute Reality is to rest in the
uncontrived, unelaborated nature of awareness. Appearances according to ordinary beings are
Inverted Relative Reality. And I personally like to add the other one, which is opinions about
appearances according to relative beings is Perverted Relative Reality. It Perverted, Inverted
Relative Reality. It's bad enough to invert it, but then people have to go pervert it with endless
conceptual elaborations.

Appearance is luster and openness, nothing more. Appearance is the display of the five
Buddhas, and nothing more. Appearance is bliss and Emptiness, and nothing more. It is the
obligation of every Buddha.

So it’s saying in a sense that Emptiness is like a field, a vast expanse, and this luster is
like the resonance within that. They never separate from one another. This is why male and
female Buddhas in union are the symbol of it. They never separate from one another. They are
so intimately unified that you can't make two different things out of them. If appearances are
seen correctly then aggregates and elements are known to be Buddhas and Buddha consorts. If
they are seen through dulled-down awareness, then we believe that aggregates and elements
and beings have actual existence, that they actually exist somehow, and then we become
entwined and ensnared in the complexity that arises from that concept. Thinley Norbu
Rinpoche says (in White Sail), "Even a single concept is too much." So long as a single
concept remains, the first single concept is awareness mistaking own lustrous self-glow for
objective appearances and its self as a subjective entity cognizing them. The doorway.
Longchempa says, "One ground, two paths, two results." The Five Buddhas and
Consorts are the seal of great auspiciousness. Their appearance is suffused with pristine
awareness and flavors of feeling of beauty and liberation. And each Buddha and consort then
represent a resonance -- in a vast Emptiness of space they are a kind of a resonance, like one
note resonating through space. They are the vibration of a single note. There are these five
notes that make up the infinite number of interplays between them.
So its important to understand here, its beyond existing and non-existing, beyond birth
and death. In some sense its important to understand about the Five Buddhas and consorts is
that they are not abstract in any way whatsoever. We are talking about life, your experience of
Beingness. And your experience of Emptiness, and your experience of life. This is what life is.
Life is not anything other than this. The living presentation and symbol of it is these five
44
Buddhas in union and the sum total of these five Buddhas in union is every possible experience
you can have.
So in a human being then, there's an openness in which we simply perceive aggregates
and elements. It doesn't mean you don't perceive aggregates and elements, but you know what
they are. Just as you perceive a collection of aggregates and elements in the mirror when you
walk by and you know that it is you. Whoever you think you are. What ever imputed
designation you have -- you're Lhamo, or Jane Klaes, a doctor who is hired to do whatever.
You impute that upon it, but at the same moment you could recognize that the aggregates and
elements are just Buddhas and Buddha consorts. It's not then that you don't perceive
appearances, but the perceiving itself -- perception is Vairocana. Yeah, right? The eye that
perceives. And the eye that's perceiving consciousness are bhodisattvas in union. You know
what they are, just like you know who you are when you look in the mirror. You take the sum
total of information presented to you, and you know what it is. There's an infinite amount of
information. Human beings, because of the smallness an narrowness of our spectrum of
perception, see one-ten thousandth the whole electro-magnetic spectrum. We see a very small
range of visual, auditory, sensory, olfactory cues. And then our brain filters even amongst
those and puts together the information and says, "Ah! Jane Klaes, the su-chef for Traktung
Rinpoche." Yeah?
So, here, what you've been given is an alternative way of putting together the sum-total
of information. You see all of these things and not just the things themselves but even (this is
the beauty) because you are alienated, because you have a subject-seeing-an-object, here even
the subject, the object and the seeing itself become a living singularity characterized by an
intimacy of embrace. This is how things actually are. Human beings become lost in confused
conceptuality about things, and we concretize and reify things and subjects because we have
dulled-down awareness. We see that way, and we speak that way, and we think that way. So
the sadhana is meant to reverse that; it potentizes you to see things in a different way, to see
things in the grouping of the five Buddha families.
Shrisingha -- there's a beautiful quote from Shrisingha that I really love -- he says,
"From a common source, touched by names, two gates have come to presence." Common
source -- this is the same as Longchengpa -- "the one ground." And then as soon as it’s touched
by names two gates come to presence. One gate leading to the fully enlightened state, and one
gate leading to samsaric confusions. So the common source appearing as luster, as it says in the
beginning of the sadhana text, the luster appearing in five colors. The Buddha Kula. And I
think I am going to start using the word "Kula" instead of "Families." Kula is the sanskrit
word. And Kula originally it meant an enclosure, right, a place, like this place is an enclosure.
The Kula was the Family (that was one translation: family or clan). What it really means is
"group of intimate people." People who share an intimacy within the same space. It's very nice.
Kula was used sometimes like for school was a Kula. Goat shed was a Kula for goats. House
was a house. And this is a house for yogis. This is Kula, a place where yogis gather for
teachings.

The Buddha Kula: the way being comes to being, which is perception and space.
The Vajra Kula: Vajra Kula here means "immune to change."
The Ratna Kula, which means wealth of qualities.

45
The Padma Kula: like a lotus untouched by the muck; it's discerning awareness that allows
appearance to be untouched by the muck of confused conceptuality.
The Karma Kula, which are actions arising without bondage.

The lustrous colors arise as these five residence domains, these five domains of flavor,
quality and action, and those are the qualities -- the way being comes to being. The way the
mysterious vast coalescence of Emptiness and appearance comes to being. Where Beingness
arises with appearance out of Emptiness. The Vajra Kula -- the fact that these Kulas are
immune to change; delusion doesn't change the facticity of the way things are. The Ratna Kula,
which is that this resonance domain of awareness is replete with qualities; its sealed with
auspiciousness. The Padma Kula that is like a lotus -- the appearances come but can remain
untouched by muck. Even walking among deluded sentient beings. If you do not take on the
illness of the patient but remain in the wellness of the health-giver, then the Buddhas can act
compassionately amongst beings without taking on delusion. The Karma Kula -- the actions,
the spontaneous responsiveness of compassion that arises without bondage. And each of these
five ways that wholeness presents itself in lustrous color as pure Buddha qualities beyond
categories of existence and nonexistence. Each of these inter act. So you get multiples of five --
five and five, multiples of five -- Longchengpa goes into wonderful detail about this. They
interpenetrate each other and are mutually non-obstructing and pervasive; they all pervade each
other and all appearance. I think the most beautiful place this is described in tremendous detail
is in the Wey-Yin Sutras, which is a Chinese school, Wey-Yin Buddhism. Its whole focus was
on the mutually non-obstructing, interpenetrating nature of awareness and appearance.
Each Buddha inseparable from the expanse of its activity, inseparable from the expanse
of the Dakini Consort like a field and the excitation of the field. So each of these, each Buddha
-- there's a male Buddha and a female Buddha. And in this text you have these five thrones, the
center and the four directions. Each of the corners of the thrones is being held up by a different
animals -- a horse, a peacock, a lion. And on the throne first appears the seed syllable that turns
into the emblem. So the seed syllable of Vairocana turns into a Dharma Wheel. And the
Dharma Wheel is surrounded. The Dakini represented by a syllable is not visualizes except as a
sphere of sparkling light. So the Dharma Wheel is surrounded by a sphere, it's the expanse in
which the Dharma Wheel takes place, the sparkling light. And then when you chant the
mantras together they coalesce. The appearance of the Dharma Wheel and the empty expanse
of Dhatashvhari coalesce then into Vairocana and Dhatashvhari in union.
So at the center of this then you have the Buddha Vairocana who is the aggregate of
perception because each of the five Buddhas is an aggregate, right? Each of the five Buddha
consorts is an element. Buddha Vairocana is the aggregate of preception and therefore he is not
separated in any way from space because perception pervades space. And space is the expanse
in which perception can take place. You couldn't have one with out the other. It couldn't
happen. There couldn't be one without the other. So space itself is Dhatashvhari. When you
move through space, you are moving through Dhatashvari.
Thinley Norbu Rinpoche --its worth it on your retreat to read over and over everyday
the little poem he wrote at the beginning of Magic Dance he wrote a little poem saying,
"Mamaki we only see you as water..." It’s so beautiful because its not that the aggregate of
space is not there but you might think of it as just "space." Objects move through space. Or
you've perceived it with much purer, less dulled down perception, you are moving through the
46
dimension of this female Buddha consort. So perception, which is the male consort, pervades
space. It’s so sweet. So they couldn't ever be separate. So Vairocana is the innate spiritual
intensity. Vairocana is the body (he represents the body), the perception aggregate.
It’s interesting because Vajrasattva or Akshobya, depending on is in the east represents
form. But Vairocana is the body of different organs, he is the touch in the body. It’s the innate
spiritual intensity that pervades the body. Normally with the mind, the body becomes insanely
dulled down. The body is not felt to be a space. Because what is the body? The body is just a
perceptual mechanism. It's just Perception moving through space. And if it is seen in a pure
fashion, it has this spiritual potency to it which illuminates everything. Vairocana is the
illuminator.
Akshobya and Mamaki are the Color and Form. Akshobya here is in the east and he
represents the aggregate of Form, which is color and form. Color and Form of existence and
the Eye. The organ related to this then is the eye. It is the seeing, the ability to see with clarity.
So when you look at, when you see -- and here see is the eye that is all-perceiving as well --
when you see appearances that they can become Rangshardrol, self-liberated. Because you
don't just see the solidity of the wall, you don't see the confused and imputed designation
called Rigdzin. You actually see Buddhas and consorts in union, and so appearances become
liberated. So you don't see a person in the same way someone normally sees a person, just
believing the patient's illness, which is that they are the imputed label upon a set of aggregates
and elements.
The pure Perception and innate spirituality of Color and Shape. All color and shape.
There's Perception, but what is there perception of? These follow a certain pattern. There's
perceiving, but what are we perceiving? We perceive color and shape. So first Perception is
spiritualized as the first of the five Buddhas, and then color and shape, the forms that we see
are recognized -- they're not just forms they're Akshobya and Mamaki in union. And why
Mamaki? Because wetness is cohesive. It's said that Mamaki (there's a quote I'll read you in a
minute), Mamaki "gathers it all together." Wetness gathers things, its a cohesive. You dip a
cloth in water and the wetness coheres to it, you know it sticks to it. So Mamaki is the space in
which the way of seeing with clarity, which is Akshobya, sticks to everything, it pervades it, it
moistens it, and keeps it all together.
Then in the south. The next place because here you start in the east instead of the north.
In the south you have Ratnasambhava and his consort who is Buddha Locana. You have
Perception and you have Names and Forms you see. But the Names and Forms are not just
dull. They are not dead. They're not matter. You know dead matter, we think of matter as dead,
even though matter originally if you look linguistically and trace it back to its roots comes
from the root to mean "mother," which meant "infinitely alive." The implication was that it’s
alive. It comes from the same root as the word “mother.” We are Ratnasambhava, the jewel,
he's the Buddha associated with the jewel. And then the space is Buddha Locana is the earth
element. Because it represents the solidity; it’s the earth upon which we stand with our view.
Which is rich. This incredible richness. All good things that surround us come from the five
Buddha families. You know it's the richness of all appearance. We have perception. What do
we perceive? We perceive Name and Form. What is the quality of Name and Form? It's
infinitely rich.
So the way you'd encounter perception for the first time --we perceive. What do we
perceive? Name and form. What's the quality of the names and forms that we perceive? Infinite
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richness and all of them are equal. This is why (maybe we'll talk later about this a little bit)
why it cuts through arrogance. Arrogance, there's a beautiful quote of Longchengpa's, he says,
"Arrogance is the very bottom of the pit of samsara." It's the nadir. It's the bottom-most point
of the pit of samsara. It’s the most repulsive point. And it’s cut through, because if you see that
Perception pervades space, clarity pervades Perception. And then quality of richness is the
ground upon which that stands, then all things are pervaded, made moist, saturated by. In a
sense the water element saturates the perception aspect, and then Ratnasambhava aspect tells
you what the quality of feeling you would have if you were saturated by it which is richness,
infinite richness, infinite enjoyable quality.
In the west, you have Amitaba. (Who actually is the illuminator) Whose name means
Infinite Light; an infinite expanse of light. His consort being Pandaravasini who is fire, which
is warmth. And you have the way in which in any actual place of appearance Amitaba lights
and enlightens everything. And Pandara is this warmth. So Amitaba and Pandara give it the
quality of an appreciative warmth. And the light is discernment. The discernment is what
allows you to go from being from a sentient being into a Buddha. That you can begin to
discern. Usually its translated as discriminative awareness but Sangye Khandro uses "discern"
which I'm assuming she gets from Thinley Norbu Rinpoche, and I like it so much better.
Because discriminative is a word that seems to involve conceptuality. We talk about
discriminating between this and that, and Thinley Norbu Rinpoche makes a point that that
discrimination is non-conceptual. So discerning I think is a really nice word. Plus
discrimination is a word that carries negative connotations for us no matter what.
In the north you have Amoghasiddhi, the aggregate of Formation. Formation, reaction,
action, element of air, inseparability of these two. There's a very sweet thing that Longchengpa
says in one of his texts that since beginningless beginning pristine awareness has appeared as
the five domains of wisdom. For those with sharp acumen these are Buddhafields, for those
with dulled consciousness they are realms of existence. If you have sharp acumen, they're not
even realms of existence, they're just Buddhafields. If you're seeing realms of existence -- and
Buddhas enter into the deluded perception of sentient beings because of the prayers of those
beings for help and because of the responsiveness of because -- tugje --because awareness is
innately compassionate and responsive Buddhas enter into the perception of sentient beings but
they don't have to make that -- that is not their dwelling place.
That's why Longchengpa kept repeating this over and over in that vision because this
was something I was very confused about. How could you enter into the realm of beings and
compassionate response and not somehow be stuck there? Because it’s not your dwelling
place. You don't enter into the patient's sickness. You cure their sickness. But you can only
cure the sickness of delusion with wisdom. You can't cure it by entering into the delusion. And
believing in the delusion itself.

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Part Two

Alright. Onward and upward. OK here's another nice Longchengpa quote:

In a state of unawareness the pristine cognition goes astray into unawareness of the
actual nature of appearances.

And another one:

Although the body has from birth been immersed in the delusion of fixated confusions, it
has never in truth gone beyond the boundary of pristine cognition.

I love that quote. "Although the body has from birth been immersed in the delusion of
fixated confusions, it has never gone beyond the boundary of pristine cognition." Because the
pristine cognitions here are the five wisdoms, the five poisons are actually the five wisdoms,
the five aggregates are the five Buddhas, the five elements are the Buddha consorts, the five
poisons are the five wisdoms. And even though you've lived in fixated confusions your whole
life, the truth or reality -- even if you thought you were Mohammad Ali or Napoleon your
whole life -- it wouldn't change the fact that you weren't and you were actually somebody else.
That doesn't change. This is really important to see. And then to meditate on who you truly are.
The generation phase is comprised of imputed or conceptually designated meditations. It does
not go beyond conceptuality. Which is just fine, we are not pretending to be ultimate Ati-yoga
dzogchengpa yogis at this point. It's OK to use imputed meditations of generation phase,
because you are imputing deluded generation phase all the time, and we are going to antidote
that through pure imputations of the conceptual formulation of deities, sublime wisdom beings.
When it becomes natural to you it ceases to be a conceptual designation in imputed generation
phase and becomes a naturally arisen generation phase. So when you rest your mind in the
nature of awareness the naturally arising form of who you are is the deity. This is why there is
an impure illusory body and a pure illusory body. The impure illusory body is the conceptually
imputed deity, but the pure illusory body, which is gained in the completion phase practices, is
the actual wisdom body. Is the actual deity. Awareness as the actual deity. But still although
the body has been immersed in the delusion of fixated confusions, it has never gone beyond the
boundaries of pristine cognitions.
The body itself is spiritualized space. This is such a sweet thing, such a radical thing.
This is what is really dealt with in an intimate fashion in the completion phase teachings. But
right at the start, the generation phase because Vairocana and Dhatasvari, Vairocana is
Perception. Right the aggregate of Perception, but he is the organ of the body associated with
touch. Touch is the eye, ear, nose, these are the organs. Touch is the whole body. And so he is
the organ of the body. The body is Vairocana. So the body is spiritualized space. The intensity
of that is known by the degree of pure vision. So the experience of one's body as spiritualized
space -- it doesn't stray from equanimity. But it has a much more profound quality of intensity
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than the dulled down living of an ordinary body according to the crappy sense fields and
crappy sense objects experienced by the crappy deluded imputed body of ordinary beings. It's a
very dull way to live. That's why yogis must have the second turning of the wheel Emptiness
understanding, then they have to have third turning generation phase understanding of the
aggregates and elements as Budddhas and Buddha consorts so that when the intensity of
completion phase practice comes they don't utterly lose their equanimity, which is what we
actually have seen in our own sangha.
Completion phase practice is becoming distorted because people don't have the proper
base in the second turning Emptiness teachings and the third turning generation phase pure
view. And so in that intensity, which enters into the body as spritualized space -- which is a
very profound intensity --if you don't have pure view, if you haven't cultivated the pure view
through generation phase, then your mind is just going to become corrupt and distorted, your
grasping and fixation will become much worse. You will sacrifice what is most precious to the
deluded dulled down machinations and manipulations of fixation on the intensity. Does that
make sense? So, generation phase here is very important. Through the generation phase of
understanding the aggregates and elements as Buddhas and Consorts and then all of this
contained within the single form of the deity you practice (this is the body-mandala of the deity
you practice) you purify those tendencies.
In the pure vision the body is known as simply a spiritualized space, a perceptual
mechanism whose manner of being potentizes all appearance. Perception itself becomes a
spiritual enactment of the radiance of awareness. Body becomes a spiritual enactment of the
lustrous seal of auspiciousness of awareness, never separated from the expanse of space, of
great Emptiness.
Vairocana then illumins through perception. One of the translations of his consort's
name is "the Mistress of Meaning." She is the mistress of meanings. Because that spiritualized
perception -- body as spiritualized space, perception as spiritualized radiance conveys
meaningfulness. Then appearance becomes a dimension of meaningfulness, not a dimension of
meaninglessness in which franticness and desperation are grasping after little bits of meaning
that you fixate on. Then perception --whatever is perceived -- has already been invaded by
Vairocana. And the space in which it appears is the pervasion of Dhatisvari. She is the Mistress
of Meanings, the expanse of meanings in which the illuminating quality of Vairocana takes
place. This is the dimension of our world in space. And our body is the dimension of this in
experience. Right? Our body and its perception is the dimension of Vairocana and Dhatisvari
in terms of experience and our world, animate and inanimate, its container and its contents.
So the aggregate of color and shape: the next aggregate, that's the aggregate of
perception. The aggregate of color and shape, the organ is the eye, Akshobya and Mamaki.
There's this way --if you take a bunch of dust and you hold it in your hands it slips out because
it has no coherence, but if you wet it, made a mud-ball out of it, you can toss it in the air and it
still stays together. Mamki is this gathering, this holding together quality of cohesiveness. She
is the expanse of cohesiveness, within your body, within experience, with all of these things.
Vision holds together the perceptual content. Vision is not passive but active and in accord
with the gross or subtle tendencies of the mind. So seeing the actual seeing of the eye, this
vision you have (perception covers all senses) but vision of the eye it's not a passive, it's an
active thing according the gross or subtle tendencies of your mind. And it holds together.

50
 So, when you see -- you have a particular mind-set according to the purity or impurity
of your mind --and when you look out, your vision, your actual seeing of the world around you
holds that together. What you see is instantly filtered through the purity or impurity of your
mind and develops the story, holds together, it’s the glue of the story. So you know, the other
day somebody was saying something to me they heard me say in a teaching and it was just
nothing I said in that teaching, nothing I would have even dreamed of saying, but they heard it,
and it held together the glue of their perception. They're seeing, what they saw, was completely
different. You know somebody looks at somebody and sees a beautiful loving person, someone
else looks at them and sees a mean person, somebody else looks at them and sees a digusting
person, someone else looks at them and sees a kind person -- depending on their minds,
depending on their relationship with them. Because of the interdependantly arising nature of
appearances. Because appearances are empty. So because of this second turning fact of
interdependant origination, the third turning activity of cultivating pure view is brought into
place. It is possible to see anybody with pure view, seeing them as the coalescence of
Emptiness and bliss, which doesn't mean we deny their delusion if they're deluded. But it
means we don't just see the patient's illness, we see the patient's health as well.
So, Being. If you think about Mamaki then as the expanse of the cohesiveness element
of water, then being's wisdom (the wisdom aspect of the five wisdoms) being's pristine
awareness as water, as cohesiveness, is what gathers everything of perception together in this
single pure view of Vajrayana. And Akshobya then is the clarity. So the aggregate of form and
color, which tends to delude us; we see forms and colors and we confuse awareness's radiance
as external objects. But instead if we see it with clarity -- we 'see', which is the organ
associated with clarity, with Akshobya, then this Mamaki cohesiveness draws everything
together under pure view. Through vision's purity, then form and color, aggregate are known as
Buddha, and through knowing them as Buddha, forman and color are seen in purity and it
becomes a circle, which we practice. For deluded beings everything they see tends to implicate
(and actually almost convict by judge and jury) the fact of duality; it implicates duality because
there's an object and a subject. But in this clarity, it's just the opposite, the more you see the
more depth of non-duality is experienced, the depth of non-duality the more clarity there is, the
more clarity there is the better the seeing is. So it goes around and round.
I often say in Longchengpa talks (one ground, one path, two results) that these two
paths spiral out as vectoral directions. This is why you have to practice them, because you've
already practiced the vectoral direction of seeing things wrongly so much. You know someone
for you A-tsal who is a therapist, all day long you talk to people and you talk to their deluded
view of existence and you enter into it, and the problem is little by little you yourself if you
aren't very careful, practice it. You become more convinced of the endless problems that arise.
That's why there's the line in the commentary that says, "there's no use trying to clean the dirty
water in a mirage." If you see a mirage puddle, and you somehow think the water in the mirage
puddle is dirty and you are going to buy a water purification system for it, set it up and its
going to be solar-powered because you are out in the middle of the desert. And all that. But it
won't matter because there's no water, there's no puddle, there's no dirty water that needs to be
cleansed. There's nothing now except Buddhas and Consorts appearing as aggregates and
elements.
So the body is the center, Vairocana, the body is the center of the mandala. And the
whole mandala notion (which is what is being learned in your retreat and by all of you) the
51
mandala notion is so beautiful because Vairocana and Dhatisvari as the lords of all the Buddha
families, as perception and space and the body, are the center because the body is the center of
human experience. The beauty of tantra is it takes you into account; it doesn't make up idiot
stories about things that have nothing to do with you. Your body is the center of your mandala,
the mandala of your human experience, it's the center of the mandala. And them the first thing
is sight, we open our eyes and we see, and that then makes the boundary line. The word
"kilkor" means center and circumference. So sight -- that's why its first -- because in our seeing
we then start to form a circumference around that center point, and all the things we see are
that circumference.
So skipping from east to west now (because the opposites are complementary, and need
to balance each other out). On the western side you have this balance with the east-seeing. And
on the western side you have the Padma Kula, which is connected to the aggregate of
Consciousness. Idea-formation, Consciousness, Concept, Idea-formation. All of these. And
what's important here Dungse Rinpoche calls "Discerning Awareness." Because the wisdom is
a concept-less discerning, which separates samsara and the fully enlightened state. So if it
strays in the two paths it can become the fixed and fixating aspect of conceptualities, or it can
become the way in which awareness (as discerning awareness) participates in signs and
symbols as self-liberating potentials.
So here the Lord of the Kula is Amitaba, which means literally light exceeding all
boundaries. Light then is co-extensive with space and perception. And it is the spiritualizing
light of gnosis. The space which envelopes it -- so when you are visualizing the western throne
and on it is the lotus untouched by the muck, and surrounding it is the red expanse of light,
which is Pandaravasini who is the fire that consumes conceptual dichotomies. And the two of
the together become -- so you have this light that pervades space enters into union with the fire
that consumes conceptual dichotomies, and suddenly what do you have? This incredible potent
force, which allows discerning awareness not to even have a problem, it just instantly, non-
conceptually discerns. And then the fire, which is consumed conceptual dichotomies becomes
a warmth. This incredible, appreciative glowing warmth, which is so inviting and charismatic
and magnetizing and warm and sensual and beautiful, it allows the qualities of perception to be
not just...
So we talked earlier how in the southern direction you have the qualities of the Ratna
family, the Ratna Kula, and they're all beautiful qualities, they're all good sealed with
auspiciousness qualities but it is Amitaba who allows us to enjoy them. So now that our world
is not just one in which there is. Because now everything may be alive and we have perception
and seeing, and in the southern direction we have these qualities, and so we see all these good
qualities but somehow its almost clinical. And then Amitaba and Pandaravasini shatter that to
pieces, because suddenly we are intimately participating in a passionate enjoyment, in a dance,
in this beauty. All of the imagery of union is meant to shatter this clinical notion of observer
and observed, the alienation of separated objects and subjects. So Amitaba and Pandaravasini
are really the quintessence of that in the sense that they are the way in which the warmth is
appreciative and inviting charisma, a dimension of sensual embrace of the Buddhas. But when
it strays into fixation then it makes that solid and gross, and becomes desire, grasping, fixation,
clinging to the strategies of a self in desperate attempt to get something that was always there.
In the Padma Kula associated with the nose. And one way you can remember that is that
the fire of Pandaravasini burns the stench of ego out. It's purifying. Its purifying forces just
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burns out the stench of ego. Ego stinks and its clinging and grasping; ego sees everything as
impoverished, and yes, there might be some beauty and riches there and I'd better get it now
and grasp it an cling it to myself. And I better not ever let it change, I better make it stay the
same and get more, but I can't let anything ever go because then I might be lost forever without
anything, so I fixate and grasp to it and manipulate and strategize.
The fire, the light, the perception, the space are all singular ultimately, but different
aspects of beauty. So the fire and the light and the perception aspect of Vairocana and the
space aspect of Dhatisvari and the seeing aspect of Mamki (the organ of the eye) and the
clarity aspect of Akshobya, these are all being symbolized separately but all of them are simply
an interpenetrating field. So feeling is not just feeling (the flavors of feeling); feeling is
Ratnasambhava. And if you are having bad feelings, that's just dulled down perception. If you
are fixating and clinging to good or bad feelings, that's the entryway into dulled down. This is
an expanse of feeling, it's Ratnasambhava as the aggregate of feeling itself and in its deluded
form becomes endless machinations involving, you know feeling worse than others, feeling
better than others, arrogance.
To quote you again Longchengpa, the lowest point of delusion is arrogance. The very
bottom of the pit of samsara, the preciousness domain has been desensitized so strongly that it
is numb and almost dead, comatos, then the chance of arrogance arises. So you have to know
that when you experience arrogance (and everybody does) that this is the Buddha family
almost dead, comatose, numb, incapable of feeling. Feeling has to be just about dead to stray
into games of arrogance. And you have to be lacking in empathy, empathy is the ability to feel
all around you. So you have to be so lacking in empathy that you are involved in games.
Every time people tell me about how they feel so terrible this or that, always can hear
the arrogance in that, they are so important to feel this terrible, and so much better or worse
than others, the very flip side of their inferiority feeling-ness, their wish to be arrogant, and you
know they are going to jump on it and grasp at the first time. Instead of Ratnasambhava
making love with Buddha Locana, they are going to be fucking arrogance for all its worth and
trying to get every bit of its arrogant bindu.
When feeling is connected though to the pervasiveness of qualities -- because each of
these is a pervasiveness dynamic. The richness of Ratnasambhava pervades the feeling
aggregate. And Buddha Locana is the ground upon which it stands so solidly. So that
arrogance becomes Vajrapride. Vajrapride is very solid. It is not some sort of whimpy pseudo-
humility, it is humanity, which is incredibly strong, like Moses who said once when asked, "So
long as I am alive, it can't be said there are no humble men." Now that sounds very arrogant
but its not, it was just true. It was just a fact.
Baal Shem Tov later quoted this, saying the same of himself. He said, " As long as I am
alive, you can't say this." Someone said, "There are no humble men today," and Baal Shem
Tov said, "No, you can't say that because as long as I am alive, you cannot say that there are no
humble men." So that was Vajra Pride because he was standing within the domain of that,
which didn't see himself better than anyone, worse than anyone. Authentic humility connected
to Vajra Pride.

And then the Action Domain. All you have to know about Amogasiddhi is that his name
means "He whose action is assured." Thinley Norbu Rinpoche says, you can know you are a

53
Buddha or not by whether you have any work, Buddhas don't have any work, they just engage
in activity and spontaneously accomplish, and they have no work.
So its from this richness domain that actions come into being. Pure actions. And the
death of arrogance and the birth of love with its warmth, the warmth being Pandaravasini. And
the vastness of vision, right, is Mamaki. That pervades all space as perception: Vairocana and
Dhatisvari. Then countless forms arise and countless perceptions arise, playfully,
spontaneously, and this is Amogasiddhi and Samaya Tara. Samaya Tara, the air element,
acting and moving all the time without even thinking about it. The richness and beauty of the
world of the Buddhas introduced in the Generation Phase practice, this is exactly it.
It is so sweet if you think about it. And what you have to do is think again and again.
You learned to perceive the world according to the karmic tendencies of your mind, pure or
impure. And you learned it as a baby in conjunction with the teachings of everybody around
you and you learned it even physically. By physically, meaning all the people around teaching
you how to perceive the world, and you repeat it again and again and again and again. Like a
generation phase practice, until you were perfect at perceiving the world in a particular way.
You know and I am sitting on this wood block, and my ass feels the solidity of the form of the
wood underneath me, I could just feel it pushing on my ass, getting a little cramp there, or I
could feel the solidity of Buddha Locana; I could know that solidity is Buddha Locana. I could
know that the form aggregate is a Buddha. When I perceive, I could know that my perception
is Vairocana moving through the space of my consort Dhatisvari, and I also know that what I
perceive, the eye organ perceives the object of Rigdzin sitting in front of me, and known by the
consciousnesses are the bohisattvas in union. I can contemplate this again and again.
When we were in West Virginia, Tsochen Khandro and I were sitting down, we hiked
down to the river and we were sitting by the water and Tsochen Khandro asked me if I would
give her a teaching, and I was feeling especially stupid in that moment, so I said I couldn't
think of a teaching but I could tell her what I was doing. So we sat there, we were sitting
silently for a few minutes. And I described to her how I was feeling the warmth of the sun on
my face, the warmth of Pandaravasini, this warmth. I was knowing the light shimmering off of
the water, light beyond all boundary as Amitaba. I was feeling the aggregate of form in union
with the elements. I was resting in the space of Dhatisvari, the plave where all perception took
place. I would think sometimes I would think: Thinley Norbu Rinpoche tells us this water --
"We only think you are water because we're so rigid. You're Mamaki." And then the light
sparkling on the water, you know, so beautiful. You feel the wetness of water sticking to your
skin, the cohesiveness aspect of Mamaki. But then there's the feeling aggregate, which is a
Buddha also in union with its consort. When you live in this way, there is an orgy of
interpenetrating love taking place, never separate from love. Love, which is the overflowing
richness quality of Ratnasambhava and Buddha Locana is not just sex, and this is why when
tantra is reduced to some kind of gymnastic of sexual techinique it is the most disgusting and
terrible shame. Because it misses the whole point of the constantly on-going union. When you
practice completion phase later and you do tumo practice and then karma-mudra sexual yogas
practice. The sexual yogas are so beautiful because they are the symbol in human experience
for all of these domains of richness interpenetrating.
Tsochen Khandro and I were hugging in the kitchen this morning before heading out
here, and both of us were marveling at the way in which this hug, this embrace where I feel the
warmness of her cheek against mine and know it to be Buddhas in unions, and the perception
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of space. Its a food. This nurturing. Then your love interacting with then sense fields and sense
objects and your self as the objects you experience all become this loving embrace, mutually
inter-penetrating loving embrace of perception. Then body as a perceptive organ and having
the space in which these five richness domains take place. Something so profound and
beautiful, so you have to think about it again and again.
I wrote some verses for it, Tsochen Khandro maybe will figure out tunes for them when
she is on retreat. You can sing them. Or you just chant or sing about the five Buddha and five
consorts in union until this begins to permeate how you see the world around you. When you
walk and you feel the solidity. And when you walk --every action is the orgiastic
interpenetration of all five Buddhas and five consorts and all eight bodhisattvas. Because all
sense fields and all aggregates and elements are taking place within every moment of
experience. When you are walking you are moving thorugh air, and movement, the activity of
it, is Amogasiddhi and the movement aspect of Samayatara in union. You feel the solidity
under your feet and you enjoy the richness of the qualities of perception around you are
Ratnasambhava and Buddha Locana and they are interpenetrating with each other as you walk.
If you think this way, meditate this way, contemplate this way, even in ordinary existence it
will begin to change the manner in which you perceive from a dulled down one to profoundly
rich, ecstatic one. Guenther translates Ma Rigpa as "dulled down awareness," and he translates
Rigpa as "ecstatic intensity." Awareness as ecstatic intensity.
I hesitate sometimes to use this because people in dulled down awareness become
intensity-junkies, and they're always searching out intensity in the qualities of crappy sense
fields and crappy sense objects and crappy experiences, and the intensity can never be enough
because in that realm of delusion we feel that there should be something about intensity that
should break the boundaries of this delusion, but that's not quite right. What we are intuiting in
terms of its wisdom aspect is that if we rested in awareness all experience would already be so
intense that you really would not want to add anything to it, its already been too much. Every
experience and every moment of experience is so profoundly saturated with intensity of
Buddhas and bodhisattvas in union that the notion of going out searching for more, grasping at
more, is so insane or the notion of trying to fixate and keep some situation going as if all other
situations weren't permeated by the qualities of Ratnasambava and Buddha Locana in union,
pervading through sight all appearance and perception. OK so this a little -- these are things
that you contemplate when you do that practice.

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Five Buddha Kula

Part One

So in the beginning, I’d like you to generate great, unimpeded Bodhicitta—an altruistic
mind of enlightenment. With the wish to listen and then reflect upon and put into practice
through meditation the teachings of the Buddha's doctrine, so that you can attain the two aims:
liberation of your mind stream into the intrinsic great natural fully enlightened state and also
the benefit of all precious sentient beings. So for this purpose generate a deep vast, vast like
the sky, deep like the ocean, cloud of Bodhicitta.
In the Havajra Tantra it says all sentient beings are Buddhas, nonetheless they are
obscured by adventitious stains. When those are removed, they are Buddhas.
Last week I talked about the manner in which Kuntuzangmo and Kuntuzangpo appear
as the object and the subject. Kuntuzangmo is all appearances, whose nature is great
Emptiness, Kuntuzangmo, and at the wisdom realizing this Kuntuzangpo, their union
paradoxical mysterious mutuality of these two. All appearances as great Emptiness. So this
union between Kuntuzangmo and Kuntuzangpo is a deep and a paradoxical one. There are
reasons why Buddha nature appears within the self liberating symbols in which it appears.
Kuntuzangmo, that great completeness Dzogpa Chenpo appears in the symbolic form of
Kuntuzangmo and Kuntuzangpo in union with no ornaments no silks, no jewels or anything
representing the Dharmadhatu, great vast open luminous wisdom. And they appear in this
form, which is not one and not two. It’s not just Kuntuzangmo and its not just Kuntuzangpo,
but it's also not two they’re in union in this embrace of great intimacy which cuts through the
notion of twoness. So they are a mutuality and a reciprocity, they are wholeness, an
indivisibleness. Like Kabir says, "if I say it's two I'm lying and if I say it’s one it leaves a bad
taste in my mouth." So this symbolic presentation of pure undefiled wisdom as Kunzang
Yabyum is directly presenting this to us.
Sometimes if we talk about wholeness this great wholeness of wholeness, the great
completeness. It leads people to a misunderstanding that we’re talking about a singleness as if
everything was one single thing. It leads into a monistic confusion that there is this great
single thing that everything is oneness, but that is not what's being said. This is why within the
Indian tradition The word Advaita was used. Advaita means not two, it is not said that it is one.
It is not said that it is a singleness or oneness, a monistic fallacy. It's not two. This is the
reason why in the teachings that precede the third turning teachings in the second turning
Prajnaparamita teachings there is such a profound emphasis upon a correct understanding of
Emptiness as cutting through the possibility of self existing things. If we take madyamika as
the base of our view. Then we don't make this error of straying into monism or into confusing
it and when we say a wholeness or a great completeness that we’re referring to some thing
which is single and whole or some thing which is complete because we're not doing that. That
is why Madyamika is the base, the second turning teachings of Emptiness are the base for the
third turning teachings. So here were talking purely about the third turning teachings of
Vajrayana of Tantra and Dzogchen because we have a basic understanding, a base of
understanding here of Madyamika and of Emptiness then the great Emptiness, which is not a
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mere voidness but is a vast open luminous dimension will not be confused as a place or a thing.
So for this reason in the language of Vajrayana we don't become too uptight, we know that you
cannot capture the mysterious, the mystery which is irreducible great empty luminosity in any
form of language yet language is used for the benefit of beings trapped in delusion. The
Buddhas appear in Nirmanakaya forms for those who are to be tamed, whose minds have
become confused and who are to be tamed and so appearances are there, symbolic
presentations and language is used to convey the teachings, but we don't become too uptight
because we know that everything is great Emptiness so the symbolic presentation of Kunzang
Yabyum as a dynamic mutuality. The word reciprocity means a subject and object which
affect each other, they inform each other. The subject sees the object and in the seeing of the
object the subject is affected so the object itself becomes a subject for which the previous
subject was an object so Kuntuzangmo and Kuntuzangpo are a reciprocity of mutuality, which
cannot be divided.
There's a beautiful way in a more in terms of conventional ordinary life that Martin
Buber, the Hasidic philosopher, would speak about this and he was talking about “I—It” and
“I—Thou” relationships and in his descriptions of these he points out that when two human
beings meet in relationship, there is “Human Being A” and there is “Human Being B” But
when they enter into any kind of relationship an “I—Thou” relationship, a friendship, as
lovers, as married partners, whatever, that “A” and “B”, “A” plus “B” does not form “AB” it
forms a third thing “C,” which is the completeness a greater completeness or wholeness than
“A” or “B” separately. This kind of mutuality and reciprocity of relationship becomes a
wholeness, and completeness greater than the parts. In the same way, Kunzang Yabyum,
Kuntuzangmo and Kuntuzangpo, within their reciprocity are the symbol of great completeness.
Kuntuzangmo, just the vast openness, the great Emptiness is not all of the whole story. And
Kuntuzangpo the wisdom rays is not the whole of the story. But Kuntuzangmo and
Kuntuzangpo in union, in blissful luminous union, this is the wholeness or great completion.
So Kunzang Yabyum as great completion within the domain or sphere of great
completion without ever straying from great completion the natural inmate inherent luster of
this wisdom Emptiness self elaborates it is endlessly elaborating itself within five fundamental
dimensions of presentations and five fundamental dimensions of light and sound. The great
Emptiness, the luminous aspect, and the unimpeded manifestation are self elaborating great
completion. Kunzang Yabyum is radiating as five dimensions of wholeness without ever
separating or leaving wholeness, wholeness is not shattered in any way by the appearance of
these five dimensionalities. They are often called the five wisdoms or the five Buddha
families.
The five styles are Rangjin, they are self arising and Rang Shardrol here means that the
very self arising of the appearance, drol, is liberating it is a self arising and self liberated that
even in the moment of Kunzang Yabyum their effulgence appearing manifesting, their luster
displaying itself or presenting itself in these five dimensionalities, five domains, five
resonances, even as it does that the appearing of these domains, these dimensions of wisdom,
qualities and styles of wisdom and the appearances that come from that, in no way bind
themselves. Their self appearing and in the very moment they are self appearing, they are also
self liberating. They are both a dynamic presentation, but the dynamic within the presentation
is self liberating so that if there is any tendency to stray in infinite potential possibilities of
appearance strays into delusion or if the pure awareness wisdom becomes dulled then within
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the presentation itself there is a dynamic which liberates that dullness. Like a snake uncoiling
itself, if a snake ties itself up in a knot and curls up under a stone to absorb the heat of the sun
within a stone than when it wants to move it has no trouble simply uncoiling the knot which it
has tied itself into. In the same way, the resonance domains of Buddhas five styles of wisdom
are themselves a presentation and at the same time they are a liberating force.
So here the medium, the presentation of Kunzang Yabyum in different styles or flavors
of wisdom is also the message literally in a dynamic fashion. This self elaboration, the self
appearing Rangjin appearance of Kunzang Yabyum in different qualities and flavors is utterly
uncontrived. It has no particular cause. It is utterly inexpressible. It is not, it cannot be
contained by any set of concepts whatsoever. The self elaboration is a domain of wholeness
within wholeness, completeness within completeness, and is also the dynamic of liberation and
the method and mode of liberation each of the five domains is inseparable from Kunzang
Yabyum and each of them suffuse each other with one or another particular one in ascendancy.
If awareness becomes dulled and strays into dualistic fixation then these five
dimensions of great completeness and wisdom become seen as the aggregates and elements of
ordinary existence. This is the vision of dulled down dualistic contrivances. So they appear
then as aggregates and elements of our existence, but within them the dynamic the self
liberating dynamic is still active. It’s always active, no matter how dull the appearances
become no matter how fixated and concrete they become. First off, as we discussed last week,
they are still pure, pure and impure are complete and whole within the nature of awareness, and
within them the dynamic of self liberation which we just discussed like the snake uncoiling
itself, is active and in human beings it is active as the wish to be happy. That combined with
the fact that all attempts to be happy within deluded domains of dualistic fixation are frustrated
by the nature of the realms of Samsara the attempts to be happy become frustrated and that
frustration leaves us to seek out and understand more and more subtle wisdom oriented ways
of attaining happiness.
The five skandas: the aggregates which make up a human being form, feeling,
perception…, are the five male Buddhas. And the five elements of existence earth, water,
fire…, are the five female Buddha consorts. Last week, this is related to when I spoke about
the manner in which there is an awareness of equality and a wisdom which realizes that
awareness: the male and female Buddhas. So these dimensions of wholeness when confused in
dualistic fixation become the aggregates and elements of our ordinary existence, but in reality
they are never separate from the great empty luminosity, which is Kunzang Yabyum. It is
important again and again to remember that that both the open complete resonating domain of
Buddha wisdoms is just great Emptiness, and the realm of fixated deluded appearances is also
just great Emptiness. The Buddha realms, the dimensions of Buddhas’ wisdom elaborating
themselves in these five styles are utterly imminent and utterly transcendent at the same
moment they are completely present and completely transcendent in fact they are beyond the
categories of an imminent and transcendent. So for every human being, there is a world of
experience. The Buddhas’ teachings address us personally. They address the world of our
experience, and the world of our experience is based upon the structure of consciousness or
awareness. Structure and experience are the same thing, when the structure of awareness
becomes the structure which is the eight consciousnesses shaped by duality then we experience
samsara. And when awareness is structured as the five wisdom display than we go beyond
experiences into the dimensionless experience of the fully enlightened state.
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 Sri Singha who stands in many ways at the source of our lineage said “From a common
source two gates: a dulled dim awareness manifesting as straying into delusion and a pure
bright ecstatic awareness which has direct vision of awareness’s self presencing as the five
Buddha wisdoms.” Longchenpa talked about one ground, two paths two results, the one
ground of Kunzang Yabyum, and the two paths one being of a dulled awareness that becomes
the eight consciousness, one being an un-fixated open self elaborating wisdom awareness.
If you look at the five skandas as the five male Buddhas and the five elements as the
five female Buddhas. Then one way of thinking about this is according to, there is something
called the four modes of explanation the literal, the general, the hidden, the ultimate. If we look
at the hidden meaning of the skandas. Then, it is that there is a wisdom aspect and a corrupt
aspect, a pure aspect and an impure aspect, a wisdom and a waste aspect to the skandas, the
dhatus, all the different characteristics that make up human being. The way to understand a
wisdom and a waste aspect is like looking at sesame seeds and the oil. The oil, when you grind
sesame seeds and you get sesame oil, the oil is the refined aspect and the husks, the part that is
thrown away, are the waste aspects. If you look at milk and water, that you hear in some of the
songs the doha songs that we sing, milk and water mix together, the water is the waste aspect
and the milk is the refined aspect. Or if you churn butter, churn milk into butter you separate
out the water from the milk and what’s left is the refined aspect, the butter. In the skandas,
there is the waste aspect, which is the dualistic fixation on aggregates and elements as self
existing things and the refined aspect which are the Buddha wisdoms. The second and third
empowerments when you receive four empowerments. The second and third empowerment
are the empowerments which refine the wisdom from the waste aspects. So the refined aspect
is the self-recognizing bliss Emptiness and the waste aspect is the lack of self recognition. In
the same way, the first empowerment empowers you to do visualization as the deity, which is
meant to separate out the refined aspect, appearance as deity, from the waste aspect,
appearance as fixated concrete things. Each of the empowerments gives you a method, which
allows you to refine, to purify, to remove the pure aspects from the impure aspect. So what's
important though to see here is that what is refined is a little bit different from the sesame seed
and the husk because what is refined out is a lack of self recognizing wisdom. There's not a
thing there’s not a husk to throw away. It's important to note that the waste aspect is not a
thing. It is merely the absence of a wisdom. This is the reason why when we meditate on
sublime wisdom forms the sublime wisdom form is the presentation of wisdom, and it is also
the method at the same time, because there is not something to actually be taken away there is
simply an absence of wisdom. By creating and meditating upon the presence of the wisdom,
then, the delusion simply disappears in the same way darkness when you flip on the light there
is no argument between light and darkness, darkness doesn't have to be taken out of the room
and put somewhere else for the light. The light simply suffuses the absence that was there
before.
The first empowerment empowers you to purify gross appearances and then the second
and third empowerments allow you to purify the subtle graspings, like gold. If you put gold in
a fire and you burn it. You burn off the dross and you have refined gold that’s left. So the
waste aspect of deluded consciousness of the skandas and elements is fixation on actual
existence, is the lack of self recognizing wisdom effulgence, when you don't recognize
appearances as the radiance of wisdom.

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 When the wisdom radiance is recognized in the skandas and elements become the
Buddhas. They always were the Buddhas there just wasn't a recognition all sentient beings are
Buddhas nonetheless they are obscured by adventitious stains and when those stains are
removed they are Buddhas, this is the Havarja Tantra. If you look at, for instance, passion the
arising passion in human beings in the second and third empowerment you are given concrete
methods whereby the pure and impure or the wisdom and corrupt aspects of passion are
refined. In the second empowerment the empowerment that gives you the methods of the upper
gateway of working with the winds and channels and in the third empowerment, which gives
you the methods of the lower gateways in working with the drops. Then the deluded or waste
aspect, which is passion grasping at fixation on objects is purified, and what is left then? Just
as if you grind the sesame seeds get the oil, if you purify and refine passion what you are left
with is the self recognizing wisdom of bliss and Emptiness as a single whole. You purify
passion and the waste element of grasping simply disappears because it is like a darkness and
the light of the realization of bliss Emptiness, the union of bliss and Emptiness, is the refined
aspect. There is no actual thing, which is the problem of passion, they are simply the absence
of a wisdom. The wisdom of perfectly unified non-dual bliss Emptiness the co-emergent
wisdom that arises with the fourth joy in Tumo practice and is even further refined in then in
the Karmamudra practices. This recognition of co-emergent bliss and Emptiness is simply the
ending of the passionate grasping on objects.
Therefore passion is not a problem, passion is actually a very good thing. It is important
that one be, if one is going to practice the second and third empowerment, that one be filled
with passion, profound burning passion. This is why in the Vajrayogini practice that one does
after guru yoga in our tradition she is described as terrifyingly passionate, her passion terrifies
gods and men because there must be this deep and profound quality of passion which realizes
bliss Emptiness. If one were a human being, one would have to be very worried about this
passion because we would know that its grasping and dualistic fixation is going to cause a lot
of problems. But having the methods to refine it we can set aside the waste aspect, which is
not an actually existent aspect, but simply an absence of wisdom we set aside by entering the
dimension of the self recognizing wisdom.
So the non-dual wisdom of Kunzang Yabyum manifests as the luster of wisdom
appearing in five dimensions of intangible wisdom light and wonder. These five are the
Buddha Kula, the Vajra Kula, Ratna Kula, Padma Kula, and Karma Kula. Kula here is the
word usually translated as family. It's not quite a correct translation, Kula was the gatherings
of yogis, the family of the yogis and yoginis who practice together, it’s more like a clan. Kula
is a family of practitioners or a family of appearances of wisdom in this case. For us it is very
hard to have this notion of Buddha family without our conventional notions of family. Kula
was more like the collection of people who came together within a school practice of Tantra.
And also here is then the collection of wisdoms because each of these dimensions, you have
Kunzang Yabyum like the great king and queen and they are the Lords of a series of
dimensions each of which is ruled over by a regent. A male and female Buddha in union who
are the regents of their particular domain. So Amitabha and Pandara-Vasini are the regents
who rule over the Padma Kula and all of the yiddhams the retinue of bodhisattvas associated
with the Padma family that's the Kula or the clan, the gathering. The ways in which they
represent the senses, the times of day, the seasons we will go into next week. Each of these
Kulas then are like a small principality or kingdom, which in this case Amitabha and Pandara
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Vasini rule over a particular one. Vairocana and Dhatisvari rule over a particular one, and
Kunzang Yabyum are the king and queen of the entire country. So these five lustrous
dimensions of wisdom awareness, and at the center of them is the Buddha family, which is the
dimension of Dharmadhatu, the awareness of basic space, this is what we talked quite a bit
about last week this is the Buddha family or clan and the pivot point of this Buddha family is
its stainlessness. It is the all basis wisdom free from any stain, the ultimate point of the
skandas, before I mentioned the four modes, the literal, general, hidden, and ultimate and we
talked for a moment about the hidden meaning of the skandas, the ultimate point of the skandas
is that the eight consciousnesses are contained in the all basis consciousness and the all basis
consciousness is the expressive rays of the all basis wisdom. The stainless all basis wisdom
displays itself through the expressive power as appearances. So the stainlessness of the
Dharmadhatu wisdom, it is stainless because it is free from ignorance. What is the basis of
ignorance? The basis of ignorance is the all basis consciousness, the alaya. So the
Dharmadhatu is free from the all basis consciousness. It is the all basis wisdom, when the all
basis consciousness is free, when there is no stain, then the all basis consciousness simply
becomes the all basis wisdom and appearances are the expressive power of that wisdom. So
this stainlessness is the vast of Dharmadhatu and that is the dimensionality of the Buddha
family. The fact that Emptiness is not a void but is a spacious open luminosity. However it
appears it remains stainless, ignorance is the stain. The only real stain is ignorance and the
basis of ignorance is the all basis consciousness the Alaya, and the Dharmadhatu wisdom is
free of the stain because it is free of the all basis consciousness.
Thinley Norbu Rinpoche says I think it’s either in White Sail or Magic Dance that so
long as a single concept remains this is too much. Why is that? Because a single concept is the
first concept, the Alaya, which is then the foundation for all other concepts make their home.
A single concept, then, is a stain and the Dharmadhatu wisdom is the wisdom of stainlessness.
The Buddha family wisdom is the realization that concepts are empty that they have no
existence. That wisdom is stainless, the alaya is non existent has no real nature and therefore
in the moment of that wisdom realization, then there is a stainless vast open luminosity. This
is a bright wisdom and this is why when the Buddha family wisdom becomes corrupted, it said
that it becomes dulled down. The word Rigpa, for the self recognizing wisdom, in Tibetan—its
opposite is not really ignorance it’s MaRigpa which in some sense means at dulling down of
the brightness of this wisdom realization. So the corruption of the brightness of Dharmadhatu
wisdom is spiritual dullness. This is the space the Buddha family of spaciousness because it is
the space of the entire self elaborating presence of the mandala of Buddhas.
Now this vast luminous space does in fact present itself. The wisdom due to its
luminous nature manifests in all kinds of ways. Everything is the manifestation of it, nothing
is not this again, we talked about last week in which nothing strays from that. This unimpeded
manifestation is the display of the qualities of awareness wisdom. According to second turning
Emptiness is understood to be a mere Nothingness but according to third turning Emptiness is
replete with qualities. And the unimpeded manifestation is the display of the qualities of
wisdom and this display itself then, is the mirror like awareness and the wisdom, which
realizes it is the mirror-like wisdom, because it sees all appearing as the natural qualities of
wisdom. It is sees appearances, appearing in the clarity and luminosity, the mirror-like aspect
of wisdom. This then is the Vajra family, in the eastern direction. Next week we'll talk more
about the directions, the more elaborate in terms of existence right now are just talking about
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the wisdom qualities. The mirror-like awareness aspect, which sees all appearing as the natural
qualities of wisdom awareness. It transcends the nihilistic view, and the view of the second
turning the nihilistic view is the view of just voidness Nothingness, and the second turning
view is the Emptiness of all things but not yet realizing the luminous qualities of it. And this
kind of understanding the understanding of mirror like wisdom Emptiness is not a mere
voidness Emptiness is the doorway of appearances. Because of luminous Emptiness there is
appearance and because of appearance, and because appearance is great Emptiness
Kuntuzangmo, it seals the realization of Emptiness, Emptiness is the doorway of appearance
and appearance is the seal of the realization of Emptiness. Within the wisdom mirror
awareness the qualities of Buddhahood are reflected and the wisdom that realizes this is the
mirror like wisdom.
Because within great Emptiness and the display of the fully enlightened state there is
not the slightest basis, authentically, for conceptualization or judgment of good or bad, there is
perfect awareness of evenness and equality. In the 16 kinds of Emptiness there is the
Emptiness of a basis for any designation. When a mere appearance becomes a designated
appearance, then the object simply becomes the designation in our consciousness. But even
taking away the designated appearance there is no basis for a designated appearance, the object
upon which the mere appearance is, that object is also empty. There is no actual basis for any
designation whatsoever, there is no actual basis for any conceptualization. There is not even a
single atom of authentic or true basis for concepts of good or bad, judgments of good or bad,
high or low, hierarchies, none of this exists there is no basis for this in reality, and therefore
there is a perfect awareness of evenness and equality the nature of things is pure. And the way
they appear is pure, also. It is not just the nature of appearances is pure, but the actual way in
which they appear is also pure. The way they are in truth and the way they appear are both pure
there is no basis for even the designations purity or impurity, good or bad, judgments of right
or wrong, not a single shred or atom in reality. Because they are empty. They have the nature
of equality in the nature of equality is luminous wisdom mind.
This evenness equality is the Buddha family of the southern direction. Awareness and
wisdom which realizes this is the wisdom of equality, it’s the Ratna Family. It’s only, if you
stray into fixations of dualistic confusion then there is notions of purity and impurity of good
and bad right and wrong, better and worse. Just like it says in the confession practice we sang
a few moments ago “in the vast expanse of gnosis, even the notion impurity doesn’t exist, but
because beings straight into confusion, all this arises.”
So we have the central dimension the Buddha family, the eastern direction of the Vajra
family of mirrorlike wisdom, the southern direction of the Ratna Buddha family of evenness
and equality. And then we have the awareness of discernment, it’s the wisdom realizing
discernment, this is the Western, the Padma family. But what's important here is that this
discernment is utterly non-conceptual, it sees the totality of samsara and nirvana exactly as
they are. It discerns this without in any way straying into conceptualization. Non-
conceptualization as infinite discernment is the wisdom of the Padma family in the Western
direction. The opposite of that wisdom is the conceptual mind’s fabrications. The conceptual
mind has knowledge but it does not have discernment. It has knowledge of facts, it has bits
and pieces of knowledge, it has bits and pieces of information you could turn to a talk like this
into bits and pieces of information, but it would never become the practices, it is a problem
when practitioners become too concerned and grasping towards learning about practice, but
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don't ever do practice because then they cultivate knowledge about practice bits and pieces of
gathered information, but they never contemplate and integrate themselves into the wisdom of
discernment. The wisdom of discernment sees things as they are, it knows them. A direct living
knowing, not a piece of knowledge, this direct living knowing is called gnosis. It's a
dimension. It's a living wisdom of discernment. It knows everything in samsara and Nirvana
as it truly is it knows them in the biblical sense, through and through, completely as they are.
In the northern direction, the Karma family the luster of Kunzang Yabyum appears as
Amogasiddhi and Samaya-Tara. These two, the male and female symbolic presentation of the
all accomplishing wisdom. This is wonderful because without any effort, without any concept
without any contrivance, everything is appearing and everything is appearing as complete and
whole presentation of Kunzang Yabyum. That's spontaneously accomplished activity. There's
a beautiful statement of Thinley Norbu Rinpoche's -- he says, “how can we know if we are
Buddhas or not? By whether we have any work to do because Buddhas have no work to do.”
Without effort everything is accomplished, the fact of appearance is the already perfectly
spontaneously accomplished work of the Buddhas. Which is no work at all because it is
without contrivance and without effort. In wisdom awareness there is no subject or object
duality there is no perceiver and object of perception, there's no time whatsoever and so
everything spontaneously presenting itself in timeless time is the accomplishment of the
Buddhas’ activity without any work whatsoever. The pervasive luminous display of Kunzang
Yabyum is the effortless workless activity of the Buddhas. All sentient beings are Buddhas
nonetheless they are obscured by adventitious stains when those are removed, they are
Buddhas. No creation, no work, no twiddling with things, no fretting, no fixating. Just
appearance, spontaneous, present as the lustrous elaboration, the self elaboration and self
liberating dynamic within that elaboration of Kunzang Yabyum.
These are the five wisdoms which the pure unsullied perfect and non-dual inherent
innate great complete wholeness, Dzogpa chenpo of Kunzang Yabyum, the luster of Kunzang
Yabyum, self presences as these five dimensions of wisdom. And those five dimensions of
wisdom are the symbolic presentation and method of our path. By meditating on them, we
integrate our awareness with them and the snake knotted up, the snake of samsara simply
uncoils itself as the fully enlightened state.

Part Two

A key point here is understanding, if you listen to and reflect upon these teachings, then
the point is that you will understand the manner in which the Tantric path is the resultant path,
the method we take is the result of Buddhahood, Buddhahood is the result, but it is also the
ground and therefore it is the method.
The Yiddham is the self-presencing is simply the self-presencing of pure awareness, and
it also is the compassionate concern of the Buddhas for all sentient beings. The Yiddham is
Bodhicitta. Bodhicitta is an awareness that removes the stains of duality and that is exactly
what the Yiddham is then, the deity, an awareness manifesting as the display that severs the
root of delusion. So the ground, which is Buddha nature and also the result, which is realized
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Buddhahood, is also the method. One of the meanings of the word of Tantra is continuity,
there is a thread of continuity which runs the ground, the path, and the fruit.
When you practice the completion phases, when you practice the generation phases
also. When you practice a generation phase you have gross delusions about ordinary
appearance and instead of endlessly working with ordinary appearance and your gross
delusions, which you do perhaps in therapy. This method can never ultimately succeed
because you were always working within the closed loop of the problem itself. The solution of
the problem itself is Buddhahood. So instead of twiddling with the structures of delusion you
meditate on Buddhahood because Buddhahood is the actual and authentic nature of appearance
to begin with. Delusion is not a thing so that no matter how much you twiddle with it you
won't get any authentic results. It's just darkness into which you need to introduce light. So
when you integrate your awareness, your consciousness with your awareness being. Then the
result is already there and the reason it is a method or a path is just like the snake that has tied
itself up in a knot. The snake also just unties itself spontaneously, and there is the moment of
the snake slithering free from its own knottiness and moving along and that is the period of the
path, which removes the adventitious stains. All beings are Buddhas, they are obscured by
adventitious stains when the stains are removed they are Buddhas. The first part of the verse
and the last part of the verse are the same the middle part is simply removing something which
is not particularly there. The room, the space of the room, you turn on the light and there is no
argument between darkness and light. When you do deity yoga, you are meditating upon the
deity sublime wisdom deity then consciousness is suffused and self liberates itself as
awareness because the deity is self liberating and self liberated awareness. In the completion
phase when you practice with in the second and third empowerments when you practice with
passion, then you simply through discovering self-recognizing bliss Emptiness you simply are
turning on the light which removes the illusion of grasping at fixated objects. In the same way
the illusory body is turning on the light of the darkness of the waking state. The waking state,
which is obscured by the notion of actually existent real things and practices of illusory body
are just the turning on the light removing the darkness so we see that everything is illusory play
of empty form.
Trinley Norbu Rinpoche says that awareness removing the stains revealing
enlightenment is the real meaning of the word Bodhicitta in Tibetan. That's the deity, that
deity is an awareness that removes the stains of delusion.
And the term yeshe ki la (?), the wisdom deity. Yeshe is the primordial wisdom and Lha
is the Bodhicitta. It is the presentation and the method. The banks of the river and the water
flowing through it. In this way, as a practitioner, if you have delusion, delusion is not the
delusion of gross ordinary appearances, that delusion is not fundamentally a problem, because
we have the method which liberates it through generation phase. If you have strong passions,
that's not a problem, because we have the methods which self liberate strong passions as bliss
Emptiness. One simply needs clarity as to the nature of non-dual wisdom, which is Kunzang
Yabyum, and one needs clarity as to the nature of appearances which are the luster of that great
wholeness. That luster, which self elaborates as the five dimensions of wisdom. Those five
dimensions of wisdom, next week we will talk about the manner in which those five
dimensions of wisdom appear as the seasons, and the colors, and the time of day, and particular
delusions and particular wisdoms. But I would like to do this without straying into turning the
five wisdoms into some kind of psychological typology. This is not yet another way of
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creating a psychological typology for a new sort of fretful therapy in the midst of your
delusions. That's not what it is, though that's what tends to happen within the West. I would
also like to be careful not to turn all of these discussions into endless mere intellectualizations.
You have to practice. The difference between yogis and ordinary beings, ordinary beings could
include great scholars, is that yogis put these teachings into practice the teachings are linguistic
structures which clarify points of practice. By putting them into practice one transcends both
the delusion and the linguistic representation of the path. All conceptual elaborations
transcended.
So it is not, the point is not to sit around and try to figure out what Buddha family you
are, what combination so you can see what kind of delusions you have. You don't need, and
then you can think about how those delusions came about through your childhood, that’s not
the point. The method is Buddhahood. The method is not analysis. The method is not
intellectualization. The method is Buddhahood, the ground is Buddhahood, the method is
Buddhahood, the fruit is Buddhahood. What is purified, are the adventitious stains which
obscure Buddhahood, all conceptual elaborations. The method of purifying is the meditation
upon the pure luminous sublime wisdom presentations of the Buddhas. So that the impure
appearances and the impure nadis, prana, and bindu, channels, winds and drops, are translated
into the pure appearances channels, winds, and drops. They are translated through the methods
of the practices, through the visualizations and the mantras, through the completion phase
exercises, and through the resting in uncontrived unity of shiné and lha-tong. That’s the
method. Far better than any method which involves contrived analysis of appearances after the
fact. The analysis of designated appearances, when there is not even a basis for those
designations.
This is the methods of Tantra. Tantra is not a form of psychotherapy. Tantra is not even
a gradual path. Tantra is immediate translation of impure view into pure view, according to this
understanding.
At the same time, if you do not purify your mind to the gradual path, here what is
usually said is the gradual path of Ngondro. If you do not purify your mind to the gradual path,
so that it can understand this view and put it into practice the practices. Then you will simply
use these teachings as an excuse to call everything Buddhahood including your idiocy and
that's not the point either.
Listen carefully to the teachings, reflect on the teachings, put them into practice through
the meditations.

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The Vajra Body and Syllables

Part One

I want you all to take a moment to generate luminous cloud-like bodhichitta so that you
engage in listening reflecting and mediating upon the Buddha’s sublime wisdom teachings for
the purpose of accomplishing the two aims: realization of Buddha nature, purification of the
continuum of your mind and realization of Buddha nature for yourself for the benefit of all
sentient beings. You need to begin with this vast motivation of compassion generating a mind
of bodhichitta. Then you need to engage the stages of listening, reflecting, and meditating upon
the teachings. You listen to the teachings so that you can come to some understanding about
the nature of mind. You reflect then deeply on the teachings for more than the duration of the
actual speaking of the teaching, day after day, you reflect on the understanding that arises
through listening until certainty in the view develops. And then you cultivate that view in
meditation so that the experience of the view ripens. So with the union of vast bodhichitta, and
through the application of listening, reflecting, and mediating, then its possible to make use of
the Buddha’s teachings –especially necessary for these to be brought together in considering
the subtle esoteric doctrines of tantric view.
In the teachings of the Second Turning, Emptiness is understood as non-elaboration --
the absence of conceptual elaboration. It’s a mere Nothingness. In the Tantric Turning,
Emptiness is understood as a spacious, luminous openness. Very different. So when we move
from the second turning teachings (Prajnaparamita) into the Tantric teaching of the Third
Turning, this understanding of Emptiness becomes suffused with luminosity, becomes a
spaciousness verses just an Emptiness and that spaciousness is not a mere non-elaboration, it is
also filled or replete with qualities. There’s a nice verse here:

If Buddha nature were not present in the basic nature it could not possibly come about as a
result of looking through analysis based on reasoning, scripture as through conceptual
meditation. When Emptiness is directly realized, primordial wisdom, which is not deluded
about cause and effect, is spontaneously present. Everything arises dependently as unceasing
radiance. This is the unborn, the union of skillful means and wisdom.

Or another wonderful verse reads:

The basic potential is empty of the adventitious, which has the characteristic of being
separable but it is not empty of unsurpassable, excellent qualities, which have the
characteristic of being inseparable.

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 So according to Tantric view, this Emptiness is a union, or the co-emergence, of bliss
and Emptiness or of radiance and Emptiness. In all beings they have the presence of the red
and white essences. And the chakras running along the central channels, the pure vital essence
abides as syllables. Through the practices of the path, you separate wisdom channels from
channels of ignorance, wisdom drops from ignorance drops, wisdom winds from impure
winds. And this reveals, or makes realized, the spontaneously arising cloud of syllables, which
are the intrinsic nature of the ground of awareness.
What I want to talk a little bit today is how to understand that statement. From
Emptiness according to Vajrayana view-- if you want to understand this sequentially in its
stages, first you would understand Prajnaparamita, the view of Emptiness of the Second
Turning; and then the Tara tantra Shastras, the teachings on Buddha nature, bridge between
Second Turning and Third Turning. Then from Vajrayana view, we understand this Emptiness
and radiance combined.
If you are going to practice deity yoga deeply, especially the completion phases – tsa
lung practices, trulkor practices – then you have to understand the manner in which syllables,
the letters of the alphabet and the syllables, the vowels sounds and the consonants, are directly
an expression of this empty vast openness. From Buddhist view, from the vast spaciousness of
Emptiness, light and sound explode as the Nature -- with out any cause or reason, with out
meaning or substance. The light and the sound that erupts out of the essence is substance-less,
it’s intangible – it’s wisdom light and it’s wisdom sound -- in some fundamental sense it is
supra-sensual; it is not confined by sensuality of dualistic sense fields. But it explodes
spontaneously.
This is very different, for instance, than the view in Hinduism which also has a view
that all appearance is a vibration of sound but that vibration (shabda) the vibration of sound is
the creation of Brahma. In this Buddhist view, the sound that arises from Emptiness is
causeless, ceaseless, and pervasive, and without any creator -- it is the natural expressiveness,
which is inseparable from the essence; it’s uncreated, pervasive, and substanceless.
In Tantric understanding the very first thing that arises from Emptiness is the syllable A
-- literally from Emptiness, a vibration erupts out of it and that vibration is the syllable A. In
the sutra called “The Names of Manjushri,” it says:

A is the supreme syllable unborn from within. This sacred syllable is the ground of all that is
or can be expressed.

In another text it says:

A is the nature of mind. Mind’s intrinsic nature is not other than the syllable A.

So these sounds that are erupting out of the dynamic of Emptiness -- Emptiness is vast
and also luminous -- when this luminosity begins to express its dynamic, the dynamic is
always there either virtual in its pure potentia, or beginning to move into expression. It
expresses without any conceptuality.
It is important here to understand that we are talking about the letters and symbols that
arise from Emptiness; we are not talking about dualistic conceptuality of letters of the alphabet
forming ordinary words, we are talking about something that might better be called gnosemic
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language. A language comprised entirely of gnosis. Gnosis is not sets of facts through which,
in the form of language, you know conceptions or bits and pieces of information. Gnosis is
direct knowing; it is the knowingness of awareness itself. These are sounds, which are
presentations not representations; they are presentations of Buddha nature; they are the most
subtle form of the presentation of Buddha nature. They are not signs pointing to something
else, they are not symbols in the sense of symbolically representing something else, they are
symbols in the sense of presenting directly, concretely, immediately -- Buddha nature.
From this plenum of Emptiness, an inexhaustible wheel of syllables is the expression of
the Buddha’s body speech, mind, qualities and actions spontaneously arising.
The wheel of syllables is indivisible Emptiness appearance. Spacious openness and
luminosity. The syllables themselves then are the nature of clear light awareness, the clear
light awareness (we sometimes talk, as an example, of clear light broken open by a prism
reveals the rainbow colors within clear light.) The clear light awareness which is Dharmakaya
expresses itself through a display, and that display’s most subtle aspects are syllables, pure
sounds, pure Buddha sounds, also then forming in to colors and shapes and patterns.
In this system then, A -- the letter A, the sound AH – is the perfection of wisdom. The
mediation on the syllable A is the summation and the sum total of Kunzang Yabyum.
Kuntuzangmo as the ground of space, Kuntuzangpo as the unborn radiance. A is the perfection
of wisdom free from any combination, and yet it is the source then of every other possible
combination. This is explained in the Tantras by examining the way in which by shaping the
sound of the letter A, you come up with all the other vowel sounds and then consonants. When
the sound A is higher in pitch it becomes “I,” when it is lowered it becomes “U.” A and I
combined makes E, and A and U combines makes O, and then when you alter the tightness and
looseness of it, or combine it with an ung sound which is done with a dot in the siddham
alphabet, and this makes 16 different vowel sounds.
In our Red Yeshe Tsogyel practice this is conveyed – one sees the BAM syllable from
which Red Yeshe Tsogyel arises and then around it are the 16 vowels and these represent the
15 days of the lunar month that build up to the full moon and the 16th that is the fullness of
fullness, the absolute complete fullness of Yeshe Tsogyel. So Yeshe Tsogyel becomes fuller
and fuller through the expression of the lunar calendar.
There are wonderful teachings that explain the way in which -- beginning from
Emptiness and then with the vowel sounds and the letters of the alphabet in the siddham or
sanskrit alphabet or Tibetan alphabet -- that the letters and syllables form all of the deities of
the parts of the body, and then they also form all of the constructs of nature itself. So the days
of the month, the number of breaths taken in a day, the number of breaths taken in a lifetime,
divided in different ways, are figured they are all correlating, all interpenetrating, all inter-
dependent. So when the vowel sounds then are combine with the sound in the throat, or the
sound in the hard pallet, it makes the consonant sounds. All of these multi-various
manifestations are the retinue then of the vowel sounds. The five fundamental vowel sounds, or
the 16 elaborations of them, are like the five male Buddhas and Buddha consorts, and then all
of the consonant sounds are the elaboration or the retinue of that. And this way -- if you
contemplate this carefully and over time through the practices -- you can come to understand
that the Ali Kali (the Tibetan form of the Sanskrit alphabet) is chanted, often sometimes at the
beginning of practices, because the Ali Kali, by stating with A and going through all of the

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letters, contains all the possible combinations of wisdom syllables, all the possible
combinations of the presentation of awareness.
So, when we do practices in general, we use syllable sounds and I thought it was good
to begin having a deeper understanding of how that means -- what the Bija Mantras like the
seed syllable HUNG, or BAM for Yeshe Tsogyel, HUNG for Orgyen Dorje Chang, different
seed syllables for different deities – what the seed syllables are and what they mean and how
they function. The seed syllables, the combination of a vowel sound and consonant sounds, are
the perfect display of a particular yiddam. So the syllable BAM for instance or the syllable
HUNG, are literally the presentation of a particular deity. When you contemplate, they are the
presentation of Emptiness and radiance combined. When you contemplate the seed syllable,
that is the sum total of the deity itself. That seed syllable then as it elaborates in a sadhna
becomes a symbol, often the hand emblem whatever it is that the deity holds, and that directly
becomes the yiddam. It’s further and further elaborations. It’s not an emanationist theory; it’s
not that Emptiness is the purest and then there is the seed syllable, and then there’s the deity,
and each one is stepped down. They are increasing manifestations for the purpose of benefiting
sentient beings. So they manifest further and further in the self-elaborations of complexity for
the benefit of sentient beings.
If you look at – we practice often with the syllables OM AH and HUNG in various
different ways -- so I thought I’d talk a little bit about that as an example of how you use the
syllables.
AH is the empty unborn. OM is all of appearances. The unborn is empty and yet it is
radiant and pervasive. OM is all possible appearances. And HUNG is the inseparability of the
unborn and the appearances. Inherent within the unborn is the potential and implication of all
appearances. And inherent within appearances is the unborn. Appearances abide in the manner
of the syllable AH. Kuntuzangmo perfect pure clear light is undiscernable. And then AH is the
unborn nature of all appearances. So its not that the OM and AH and HUNG are ultimately
different. The HUNG is the expression of the indivisibility of the AH and the OM. But AH has
a subtly greater emphasis upon the unborn aspect of the appearances. And OM has a greater
emphasis on the appearing aspect. The syllable OM – in understanding how the letters combine
to form things – the syllable OM is created from three letters; its generally written O - M but
its actually created through the letter A, the letter U, and the M which is the nasalization sound
done by a dot in the Sanskrit alphabet. So the OM is the way the A and the U are brought
together. And HUNG is the completion or the seal of that. The A is the unborn here, and the U
is the peering pervasiveness, and then the M is the bringing the two together. So OM then has
the nature of appearances. A is the spaciousness, and OM is the radiance and HUNG is the
indivisibility. The indivisibility of appearance and Emptiness.
At this point often in teachings they’ll be a phrase where it says “the indivisible
appearance and Emptiness is just like this” and there’s a quote, this beautiful quote:

Just like dreams and magic, just like the city of the Gandharvas just like that it is said
that everything that is born endures and likewise falls apart.

You should know this from the Amitaba Powa practice that you learned a while back
and we did during the winter retreat a couple of years ago. Its one of the verses that we
chanted.
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 ~

So, it’s the intrinsic nature of sugar to be sweet, and it’s the intrinsic nature of fire to be
warm, and it’s the intrinsic nature of the phenomena to be nothing other than of the mandala of
Buddhas. All phenomena are perfectly pure because they arise from Emptiness, abide as the
syllable A in the manner of the unborn, and do not stray from being radiance and Emptiness
indivisible. Intrinsic in nature is the empty Dharmakaya. And then the rich array, this wheel of
syllables, this cloud of syllables that arises from empty nature as a vibration of super-sensual
light and sound can be called the “rich array” -- “the dense array” -- is the Sambogakaya, and
then the unhindered manifestation, the unimpeded manifestation of that is the Nirmanakaya. If
you contemplate this and think about this, if you think about that from clear light Emptiness
there erupts this dense array of syllables, sound and light, and that all appearances are this.
This is why you listen to this, and you hear what’s being said is: all appearances abide in the
manner of the unborn, in the style of the syllable A, that all appearances that A –AH is the
unborn, OM is the appearances, HUNG is the indivisibility between the two.
You contemplate this then again and again until some sense of certainty arises in you.
That regardless of what you are seeing, it is still the case -- that all appearances abide in the
manner of the unborn, all appearances abide indifferentiably from the syllable A. And that
indivisibility is the fundamental feel of appearance, HUNG. You contemplate this again and
again.

Longchengpa said: The outer appearance is female, the inner aggregates are male, and
in between the collections of thoughts and mind is deity.

Thinley Norbu Rinpoche said: Perceiving is the yiddam, the awareness which perceives
is sunyata, the appearances are the wisdom mandala.

When you hear a teaching like this, you want to contemplate them again and again and
again. Literally just repeating the phrases of the teaching -- contemplating them, and repeating
them. There’s a nice quote I wanted to read you from this book on Calligraphy from the East:

Venerating the letters with your eyes, keeping the letters in your heart, chanting the
letters with your mouth, writing the letters with your hand, becoming one with the Buddha.

This is a verse that’s chanted sometimes at the beginning of the practice of copying out
the heart Sutra. So you’d have to meditate – here by meditate I mean contemplate, which is an
intellectual process; you listen to the teaching and then you contemplate it. Contemplate.
Regardless of what my own deluded mind says, lost in the midst of its confusions about the
aggregates and the elements. Infact, the aggregates and the elements and all appearances arise
and abide in the manner of the syllable A.
If you were to contemplate this again, and again, and again very carefully, then you
would come to a conclusion, you would reach some certainty, that in fact the five poisons will
reveal the fact of wisdom. That the five poisons do not simply trap you, which they do seem to
do, they don’t just chase you around. But they actually reveal the fact of the five wisdoms.
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That the mind, with its activities, reveals the facts of the kayas. that the elements reveal the fact
of the consorts. The fundamental genuine Buddha Nature is the ground of all appearances.
In a few minutes we’re going to go over this list I handed out of the way in which the
aggregates and elements are the Buddhas, and the Sempas, the Bodhisattvas correlate with the
sense fields and the twenty-four places. And you have to contemplate this -- you have to think
about it again, and again until you begin to be certain of it. In the same way that as you grew
up based on what you were taught by deluded sentient beings under the affliction of habitual
karmic tendencies, and you under the affliction of your own karmic tendencies distorting
perception of the elements and aggregates, so you see elements and aggregates in their
concrete substantial forms rather than seeing wisdom being. You convince yourself of this by
listening, reflecting and meditating on it. You convince yourself and convict yourself of
delusion. In the same way you have to listen, contemplate, and meditate upon wisdom, which
says that from clear light Emptiness, first we realize the Emptiness of all appearances. We hear
a Buddhist teaching that convinces us of the futility of grasping after happiness through ever-
changing appearances. We hear the Buddhist teaching that all appearances characterized by
impermanence are tinged with suffering, and that whatever happiness arises from these while
in and if itself is not bad, it is unstable and therefore tinged with, or characterized with, or
touched by or carries the seed of unhappiness and suffering. It is not pure happiness. Pure
meaning “without the seeds of falling back.”
So we hear the Buddhist teaching about this and we begin to let go and we study the
teachings on the twelve interdependent links and we study the teachings on Emptiness and we
come to understand interdependent origination, we come to understand the manner in which,
according the early turnings, all things are empty. We study the Prajnaparamita Sutras and we
begin to have some depth of understanding that not just self is empty, and appearances are
empty, and mental events are empty – in the Prajnaparamita we discover that all of the
aggregates are empty, everything is empty, all dharmas are empty, the five aggregates coming
together to make a human being are completely empty – perception, form, feeling,
consciousness and formation are all empty.
And then meditating on Emptiness in this fashion and introduced to sublime Tantric
practice through empowerment we discover that Emptiness is also luminous by nature. That its
very nature is luminous. That defilements, the stains of delusion, are adventitious they arise
through circumstances, they are adventitious in the sense that they are simply temporary
qualities or mental events that arise because of situations throughout endless, endless years and
lifetimes.
But that the qualities of Emptiness are not adventitious, they are not temporary, the
qualities of Emptiness, the indivisibility of Emptiness and luminosity is inherent, it’s natural.
It’s that which is not separable. You can separate the delusion from Emptiness through (?) but
you can’t separate the wisdom qualities from Emptiness because they are inherent, they are
natural to it. In the way that sweetness is natural to sugar, and warmth is natural to fire.
Then you are introduced through teaching to the fact that this luminosity arises first as
the quality of sound and light. The syllable A. And then the elaboration of all the mandala of
the five Buddhas and the five consorts. And that the sense fields, sense objects and six
gatherings arise as the Sempas, the Bodhisattvas, the male and female Bodhisattvas. And that
the body arises as bliss, the aggregates of the Buddhas, the elements, the Buddha consorts,

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your sense fields, sense objects and gatherings, as the Bodhisattvas, the limbs of your body as
the male and female gatekeeper guardians.
The five limbs, the senses are not merely ordinary. They appear as the syllable OM, as
five wisdoms eight Bodhisattvas, gatekeepers, six sages and six Buddhas. All forms and
elements are not merely ordinary, but appear as the five Buddha consorts, the sempas or
Bodhisattvas, gate keepers, etc. So you contemplate this again, and again, and again, and again.
You can also then see how this relates, for instance, to the Three Samadhis -- the
Samadhi meditation of great Emptiness, and then the Samadhi meditation of magical
compassion, and then the Samadhi meditation of the single mudra of the syllable. It’s
reconstructing this exact same process where by you rest in great, unelaborated Emptiness, and
then the radiance of that Emptiness like a luminous cloud of magically arising – spontaneously
arising, causeless and intrinsically inherent to Emptiness, compassion arises –as radiance,
which becomes the single mudra syllable. The syllable of the deity of the BAM or HUNG,
which then becomes, the yiddam becomes, the Nirmanakaya.
Depending on what kind of practice you are doing, the teaching has more or less direct
impact. If you are doing deity yoga, then it’s profoundly important to understand the manner in
which the empty clear light awareness Kuntuzangmo, and the inherent radiance Kuntuzangpo,
arise as the wheel of syllables in a cloud of appearing Buddhas. It’s vitally important then as
you move deeply into generation phase practice, and before you can make any real use of
completion phase practice to contemplate to the point of certainty -- here certainty means that
it becomes part of your natural view. That the aggregates and elements are not merely ordinary
appearance, that the senses and sense fields are not merely ordinary functionings, that all the
different aspects of appearance are not ordinary. When you do generation phase, mantra
repetition deeply, you move into a practice of vajra-recitation, where on the in breath -- the in-
breath has the nature of OM, the breath retention has the nature of A, the out-breath has the
nature of HUNG. The in-breath is the manner in which all appearances are integrated with.
Then appearance is held or abides in the manner of the syllable A. And on the out-breath, the
indivisibility of the unborn A and the magically appearing appearances of OM are unified in
HUNG.
So your own breath, the in-breath, the retention of the breath, and the out breath, that
process of every time you breathe becomes the contemplation, meditation, until such time as
experience arises of appearance abiding as the unborn indivisibility of Emptiness and radiance.

So, looking at the papers you have in front of you. I’m going to read first the lines of the
three verses at the top, starting with “All appearance.” I’m going to read a verse and then we
are all going to read the verse together, and this verse that I read you from a book on copying
the sutras in calligraphy form:

Venerating the letters with your eyes, keeping the letters in your heart, chanting the letters with
your mouth, writing the letters with your hands, becoming one with the Buddha.

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 If you understand the way in which all of the letters arise from Emptiness -- the syllable
AH, and then arise from Emptiness -- then you can understand why the Buddha’s speech is not
merely speech, the Buddha’s speech is always Siddhi. Siddhi meaning spiritual power. The
Buddha’s speech is the combinations of the letters in forms; it is a way of playing with the very
basic structure of perception and existence itself. So all of the Buddha’s speech – this is why
the Buddha’s speech is venerated; this is why it is not good to step over texts or lay texts on the
floor, all these things. Every scrap of the Buddha’s speech, even if you were to find a piece of
it torn off and burnt on the edges laying on the ground, that scrap would be worthy of
veneration. And so it’s considered that, for instance writing down the sutras, to write down the
Prajnaparamita Sutra over and over, or to read it out loud, is a profound activity whose benefits
in terms of accumulation of merit and even cultivation of wisdom.
In Rinzai Zen tradition of copying sutras is called Zen writing, it was a form of Zen
meditation. A whole manner in which the copying of the Heart Sutra is done which
approximates the mediation of Zen. And because you accumulate a lot of negative merit with
your hands, then you can undo that and accumulate merit with your hands. So you venerate the
letters with your eyes, you accumulate a lot of negative merit with your eyes, through your
grasping after appearances. Keeping the letters in your heart -- you create a lot of negative
merit through distorting the heart and emotions through the three or five poisons. Chanting the
letters with your mouth – everyone accumulates a lot of negative merit with their mouth in a
wide variety of ways I don’t even need to go into. Idol gossip, negativity – the mouth really is
a cesspool. Most of the time, for most of us, we could all bear with accumulating some virtue
with our mouths. Writing the letters with your hand, becoming one with the Buddha. It is
saying that if you do these things, you actually become one with the Buddha by reversing the
ordinary activities that arise and characterize delusion.
There’s a great phrase that I read on the airplane -- I was reading you know those
posters in the Sky Mall magazine, they have two pages of motivational posters? One of the
motivational posters said: “Great People talk about ideas, mediocre people talk about actions,
inferior people talk about others.” I thought that was a great -- that summed up the Buddha’s
view on gossip in general. That it is an inferior quality of the mind to spend your time talking
about others; the Buddha said, “Don’t talk about the broken limbs of others.” And so, talking
about dharma, or chanting – it is a far, far better thing to chant the verses of the Buddha’s
teachings then sit around thinking and talking about what’s wrong with everybody else in the
world and everything else in the world. Yeah? So I’ll read a verse, and then we’ll all read the
verse together. We can accumulate some merit with our mouths.

Rinpoche: All appearance self and other, both the world and its beings arisen from conditions
without self nature, like a dream like an echo like a mirage or like a rainbow, though they
appear, they are impermanent and without self nature.

Students: All appearance self and other, both the world and its beings arisen from conditions
without self nature, like a dream like an echo like a mirage or like a rainbow, though they
appear, they are impermanent and without self nature.

Rinpoche: The breath we take will cease. Close friends and lovers will be left behind. Our
possessions will be enjoyed by others. Everything will be lost.
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Students: The breath we take will cease. Close friends and lovers will be left behind. Our
possessions will be enjoyed by others. Everything will be lost.

Rinpoche: This life like a mirage leaving and flitting away, I have great devotion for those
who realize this. This life, like a dream or an illusion, I have great compassion for those who
do not realize this.

Students: This life like a mirage leaving and flitting away, I have great devotion for those who
realize this. This life, like a dream or an illusion, I have great compassion for those who do not
realize this.

In the Nyingma lineage, there is less emphasis (and especially right at the beginning
there is sometimes less emphasis) on study. And there is a way in which, unlike for instance
the Gelukpa lineage, the analytical contemplation of Emptiness is not a primary meditation in
the Nyingma lineage in the same way it is for instance in the Gelukpa lineage. Because the
meditation on the yiddam, meditation on deity, suffices for the contemplation of Emptiness as
well because if we realize luminosity, we inherently realize Emptiness, because Emptiness and
radiance are indivisible, they’re co-emergent, they arise coalescently. There is no Emptiness
without radiance.
Because we practice according to the third turning of the wheel, we don’t view
Emptiness as mere non-elaboration. According to Gelukpa view (Gelukpa view stops at this
point), Emptiness is mere non-elaboration. There can be no elaboration, and it is a mere
Emptiness. And there is great debate (we don’t need to go into that) often between Gelukpa
view and Nyingma view on this issue. But our view as Nyingmapas is fundamentally different
– that Emptiness is inherently luminous, and if you realize the luminous nature of mind, you
also realize its Emptiness. So by meditating on deity, we realize Emptiness as well.
Now, it is not true though, that Nyingmapas who don’t contemplate to some degree the
second turning teachings, tend to have a very impossible time realizing the luminous nature of
mind, in fact what they tend to do is concretize the luminous nature of mind into some kind of
self-existent thing. So you end up with absurdities like a few modern translators in the
Nyingma tradition who assert that the luminous nature of Kuntuzangpo is the same as God in
the Christian tradition, which is simply insanity. It is very beneficial, the Buddha’s teaching as
a whole is beneficial to understand the second turning view of Emptiness, it is beneficial to
understand the Sutric view of Emptiness view, and the second turning Sutric Mahayana view
of Emptiness, and to be convinced of the Emptiness of things and appearances, to cut through
our clinging and grasping. This is why Do Khyentse said “Madyamika for view” – that the
view which understands Emptiness according to the second turning; this view that understands
Emptiness and truly, deeply embraces “this life like a mirage fleeting and slipping away…all
appearance self and other, both the world and its beings arisen from conditions without self
nature…”
So, this is very important but at the same time immediately we begin with Ngondro, and
we practice Ngondro to clarify and purify our mind streams to then connect with (especially
through Guru Yoga) with the luminous view of the lama’s mind. Through faith and devotion,
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through Guru Yoga, we can come to know luminous Emptiness. So we proceed much more
quickly into meditation on luminosity, which assumes that your meditation on the luminous
nature of mind/deity is such that it is realizing things as well.
When we were receiving some private teachings from Thinley Norbu Rinpoche in
California-- he came up to see us one morning, and one of the things he said was, “When you
spend too long contemplating Emptiness, there’s the tendency to feel nihilistic, and then you
need to immediately contemplate deity phenomena. Need to contemplate the yiddam’s
luminous quality. And then this cuts through. It’s the same as what it says in Buddha Puja: the
Buddha’s dispassion cuts through eternalism, and the Buddha’s luminosity cuts through
nihilism. This is exactly what he was saying. In saying it though, he was also making clear,
that there is a need for contemplating Emptiness. If you contemplate Emptiness to such a
degree then maybe a little bit of nihilism begins to creep in.
I was talking about this with Sangchen during the week. We see this in the question
people ask. All the time people ask questions when we give much teaching on Emptiness.
People begin to ask nihilistic questions – “Well what’s the point of all of it?” and “What does
anything matter?” and “Why bother” questions. Because when they meditate on Emptiness,
they lose luminosity, and when they meditate on luminosity, they lose Emptiness. We don’t
sacrifice the luminosity to the Emptiness, and we don’t sacrifice the Emptiness to the
luminosity. It’s a balancing act, it takes quite a long time until one’s contemplation can rest
evenly with an even-ness of Emptiness and luminosity. That’s very difficult and in the
beginning, one tends to go back and forth. This is why in the Nyingma tradition, we don’t
ultimately separate out generation and completion phase. In the new translation schools, first
one practices generation for a period of time, then one practices completion.
In Nyingma, we always practice generation and completion together. There is an
emphasis on the even-ness or the singularity of Emptiness and radiance. But there are both
aspects. We practice generation phase to cut through gross misconception about appearances
and the cultivation of pure perception that the aggregates are the Buddhas, and the elements are
the Buddha consorts, and the senses, sense fields and the consciousnesses in between are the
Bodhisattvas in union. And on and on through out the various qualities. There are twenty-four
places, and the Dakas and Dakinis of them exist within the body. We meditate on that deeply
and profoundly until such time as we are convinced, we are certain of the reality -- of the
sacredness, the purity, the divinity -- of appearance itself.
But then there tends to be a sense of concretizing or grasping ( as inherently real) to
these Buddhas and consorts. So we practice completion phase, which cuts through the subtle
grasping which arises with duality itself. Completion phase cuts through subtle grasping of
mind; generation phase cuts through gross misconceptions about appearance. A gross
misconception about appearance is that it’s impure. A gross misconception about appearance is
that the aggregates are not Buddhas. And that the elements are not the Buddha consorts. Those
are gross misconceptions.
So you visualize yourself as the deity. You meditate upon Dorje Trollo, for instance,
until such time as you are completely certain, and experience the reality of the fact that your
aggregates and elements are the fullness of this entire envision. Then you practice completion
phase to cut through tendency to concretize Dorje Trollo into something actually existent in
some sense. The radiant luminosity of the nature of Emptiness is neither existent nor non-
existent; it cannot be characterized by, or constrained or confined by, notions of existence or
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non-existence. So again and again we can repeat, we are not some how falling from our lofty
Nyingma view if we also chant the phrases, which characterize the second turning of the
wheel, again and again and again and again. But then we need to begin – if you are doing
generation phase practice at some point, then you need to chant a thousand times, ten thousand
times, statements that say what the pure view is. Equivalent to listening is also learning.

Part Two

View is entering into having an understanding of the description of existence. That’s the
listening. And then reflecting is reflecting on it again and again until you understand it as well
as you understand the ordinary view you have, and then meditating on it. These are all needed
in the same way that view, meditation, and action are needed and this is what we used to talk
about view is to have the view, and then you meditate on the view for the experience, and then
you integrate it into action. And people are all the time talking about “How do I integrate my
meditation into action?” People who haven’t even meditated yet; they don’t even have the view
yet, let alone having meditated on the view. So obviously there is nothing to integrate into
action, in fact view, meditation, and action, depending upon the previous one of listening,
reflecting, meditating.
So, here we have the second page of the sheets, which begins with the three verses:
Perception, Form, Feeling, Consciousness, Formation. Those are the five skandas. I will read
them again and then you will repeat them:

Rinpoche: Perception, Form, Feeling, Consciousness, Formation.

Students: Perception, Form, Feeling, Consciousness, Formation.

You can study in all kinds of writings you can find on the internet or buy books, all
kinds of writing, that talk about the skandas from the point of view of Mahayana, and its worth
studying those. These are the five things that come together to make up a human being.
Perception, Form, Feeling, Consciousness, Formation and then the elements of Space, Water,
Earth, Fire, Air. Which also have the qualities, which make up a human being: earth is solidity,
water is cohesion, fire is transformation, air is motility, and space is the space in which those
take place. So these are what make up a human being.
According to the second turning understanding of Emptiness, what we understand is
that a human being is an interdependently arisen entity. There is no Rigdzin outside of the
imputation of the name Rigdzin onto this collection of skandas and elements. So the person
who we call Rigdzin -- there is no such person. There is simply a temporary coming together --
and all those things that come together will fall apart like the first verse I read at the beginning
of this talk. Everything which comes together will fall apart. So it is empty in that way, but
then beyond that what the Prajnaparmita says is that the five skandas are empty.

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 So before we go further into Vajrayana view, I am going to read the short “Perfection of
Wisdom” to you (And it directly addresses the skandas):

Avolokiteshvara-Bodhisattva when coursing in the deep Prajnaparamita, perceived that

all five skandas are empty and was saved from all suffering and distress. Sariputra form is not
different from Emptiness, Emptiness is not different from form. Form is exactly Emptiness,
Emptiness is exactly form. The same is true of feelings, perceptions, impulses and
consciousness. Sariputra, all dharmas are marked by Emptiness, (dharmas here means all
things) they do not appear nor disappear, nor are tainted nor are pure, do not increase nor
decrease, therefore in Emptiness: no form, no feelings, no perceptions, no impulses, no
consciousness, no eyes, no ears, no nose, no tongue, no body, no mind, no sight, no sound, no
smell, no taste, no touch, no object of mind, no realm of eyes until no realm of consciousness,
no ignorance and no end to it, no old age and death and no end to them, no suffering no
origination, no stopping, no path, no attainment, with nothing to attain the Bodhisattva
depends on Prajnaparamitta with no hindrance, no fear. Beyond perverted views he attains
nirvana. All Buddhas depend on Prajnaparamita and attain supreme enlightenment. Therefore
know: Prajnaparamita is the great mantra – the brightest, highest, utmost mantra – allayer of
all suffering; true, not false. Proclaim this mantra, which says Gate Gate Paragate
Parasamgate Bodhi Svaha. (11)

Perception, Form, Feelings, Consciousness, Formation. So in the second turning we

contemplate that the human being is interdependently made up and therefore empty. But even
the aggregates that make up the human being are empty. Consciousness is empty. Most of the
time people are willing to contemplate the Emptiness of the other four aggregates but believe
somehow that consciousness is going on incarnating from lifetime to lifetime, getting better
every time until we finally become Shirley McClain. But consciousness is empty – space,
water, air, earth, fire, air, solidity, cohesion, transformation, motility, and space are empty. So
when we contemplate this, if you contemplate this deeply, it is very shocking. It is also very
liberating.
But Vajrayana view goes beyond this because they are not merely empty. That
Emptiness is also radiant. And so what before was the confusion about the actually existent
nature of Perception, Form, Feeling, Consciousness, and Formation. We thought that these
existed. We concretize them and hold onto them.
Thinley Norbu Rinpoche says in Magic Dance, “Mamaki we only think you are water
because of our delusion, because of our grasping, because of our clinging, we make you into
water.” (12) Yeah? So because of our grasping and clinging we make these solid. And when
we break down that solidity, we realize their Emptiness. But in realizing their Emptiness
through tantric transmission, we realize that what had been the grasping solidity of it now just
a radiance and that radiance is Mamaki. Right? The radiance of what was earth is Locana, the
radiance of what was fire is Pandaravasini, the radiance of what was Perception is Vairochana,
the radiance of what was Form is Akshobiya, the radiance of Feeling is Ratnasambhava, the
radiance of Consciousness is Amitaba, the radiance of Formation is Amogasiddhi.
So these are two stages of Buddhist understanding. We fundamentally practice the
tantric path. But it is ludicrous to say that you can realize that Perception, Form, Feelings,
Consciousness, Formation are Vairocana, Akshobiya, Ratnasambhava, Amitaba, Amogasiddhi,
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or that Space, Water, Earth, Fire, Air are Datishvari, Mamaki, Locana, Pandara and
Samayatara. If you don’t realize that Perception, Form, Feelings, Consciousness, and
Formation are empty -- it is only in realizing that they are empty is the concreteness of it
released into the radiant aspect. Understanding? And then when one realizes that empty
radiance and contemplates, listens to and contemplates, and meditates. When we meditate on it
by contemplating in our meditation these luminous Buddha forms. We receive empowerment
and we contemplate on luminous Buddha forms. And that contemplation is also then the on-
going strengthening of the realization of Emptiness, because the luminosity the radiance is
inseparable from Emptiness.
And then when we contemplate the syllables OM HUNG TRAM HRI AH. For instance
when we engage the practice at tsog feast and we move from AH appears the skull cup equal to
the Dharmadatu. Right? OM the senses’ pleasures, Right? HUNG the reveling in great bliss.
With HO. These syllables then. When we visualize this. From AH appears the skullcup, and
in the skull cup are the five meats and the five nectars, which are the five aggregates and the
five elements. The five kinds of meat and the five kinds of nectars, which are considered kind
of disgusting – you know urine and shit and blood and elephant and dog and human, these
different meats and nectars -- they’re in a skullcup, And above them the syllable AH dissolves
and transforms them into OM HUNG TRAM RI AH HAM MAM LAM PAM TAM. Syllables
appear and dissolve and the skullcup, transforming the meat and nectars in to the five Buddhas
and the consorts.
Because it dissolves into this nectarous quick-silver-like liquid which becomes the nature of
the feast. Right?
So the task for those of you who would like to become more than dilatants and pseudo
tantric practitioners over the coming months is to at the very least at the intellectual level,
which is the entry way into view, learn all of these things. Memorize them and repeat them ten
thousand times. So I've given you these lists -- the five aggregates are the five male Buddhas,
the five elements are the five female Buddhas. And it lists them here: Pure perception is
Vairochana, and space is Dhatvisvari and then it gives you syllables and various other aspects.
The nayasa, it says here -- nayasa is a practice where you touch a point on your body and you
bless it as a particular deity -- it gives the channels of the senses on the right side or the four
pure sense consciousnesses embraced by the four pure sense objects, and then it gives the
name. Kshitigarbha is the male Bodhisattva, Lasya is the female Bodhisattva. Of the eye.
Vajrapani and Gita for the ear. Akasagarbha and Malya for the nose. Avolokiteshvara and
Nritya for the tongue. So you need to learn, and have a sense. You don't need to learn -I'm not
at this point caring if you learn every aspect of all of them. But I would like you to learn the
names, who is what.
(Khandro asks a question here about whether students could have a picture of the
different Bodhisattvas, and Rinpoche responds that they could use a general picture of
Bodhisattvas in union but that for now he just wants them to learn the names first. He says he
will send out some pictures.)
Then I also want you to learn (and I don't really care if you do or don't.) I'm just saying
that in order to make use of, or begin to have some deeper use of the practices. These are
within the practices. Within the Orgyen Dorje Chang practice we do in the summer time,
which is going to become the basis for a quite a number of you-all's practice, all of this is listed
in the verses. Right? And so you're just singing “Oh the eight sense fields and sense gatherings
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are the Bodhisattvas…” but you don't even know, you've never contemplated, what that means.
You don't have any sense.
I want you to learn -- it divides the 24 places of the body into the eight places of the
cycle of mind, the eight places of the cycle of speech, the eight places of the cycle of the body,
and it has the name of each of those places. The crown is Chalandara, eyebrows are
Pullyimalaya, the nape of the neck is Arbuddha -- I want you to be able to name each of those
places and you touch the place and say the name of the place, and you visualize in the point
where you have touched a pure land. It does not have to be a particularly strict visualization,
you should visualize an area of jungle or an open field where a dancing couple more or less in
the form of the couple up here, but they don't always have to be red and white -- white and
white, and red and white. Or like the couple back there in the circle you can see there's two
standing people and above them there's a small sphere with a couple there. Visualize a Daka
and Dakini in each place. Yeah? And in each place of the body. You do this again and again
and again.
So you touch the right ear and you say Uddyahana, and you visualize the place of
Uddyahana here at the right ear with the Daka and Dakini there. Then you touch the left ear
and you say Godvari, and you visualize the place of Godvari and you visualize a Daka and
Dakini dancing there. The two eyes are Devikota, the shoulders are Molava. Each of these --
the throat, underarms, nipple, navel, nose, palate, heart, groin, sexual organs, anus, thumbs,
thighs, calves, sixteen fingers and toes, knees, ankles are sindu. So you touch the ankles, say
sindu. So that you begin to break it down. You say the body is made up of the five aggregates:
Perception, Form, Feeling, Consciousness, Formation. These when purified are Vairochana,
Akshobya, Ratnasambhava, Amitaba, Amoghasiddhi.
If you would like to attend tsog feast and be able make any real use out of it other than
simply receiving some blessing from being around other people actually doing the practice,
which is good in and of itself, but if you would like to be able to make use of it, you need to
begin to enter into the view of tantra. And the foundation of the view of tantra is that the vajra
city of the body is comprised of these --the body in some sense a country and its got all these
cities in it like Koshala, and Odra, and Lampaka, Karmarupa. And in the vajra city of the body
are all these beings and that the body itself, the aggregates and elements, are Buddhas. You
chant it --contemplating Emptiness and then contemplating the way in which the radiance of
Emptiness arises as pure perception.
Otherwise one gets very confused about the question of impure view (this is the
question that is always being asked) and pure view. "How do you combine pure view with the
fact that people are such assholes?" You know. Well the pure view is of the aggregates and
elements. Pure view is not that delusion is pure. People are delusion. That's all they are. People
are a confusion about the aggregates and elements. Confusion is completely free in the nature
of awareness --but for that you'd have to be in the nature of awareness -- in and of itself
confusion is just confusion and suffering is just suffering, you know, and each of you is just
who you are.
The point is you are not who you are, you are Buddhas and Bodhisattvas replacing your
view of yourself as single entity. First you replace the view of yourself as a single entity with
the view of yourself as interdependent aggregates, and then you replace the view of
interdependent aggregates with the understanding of Emptiness, and then you replace the view
of mere Emptiness with understanding of Emptiness and radiance combined, and then you
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understand that Emptiness and radiance to be appearing as particular deities. And that is pure.
The appearance of Buddhas and Buddha consorts and Bodhisattvas and Dakas and Dakinis is
pure. The appearance of you thinking that you're a twit is not pure. There's no amount of
looking at your twittyness, that you're going to come up with it being pure. Because its just not.
Right?

Khandro: This is where so many people just make this huge mistake, because you have some
idea that your personality, your "I," your confusion will somehow be pure. Made pure. You
know what I mean? Like you, Michelle, are going to become a pure Michelle.

Rinpoche: But instead what you have to understand that the aggregates and elements are
already Buddhas. The Michelle is a confusion about the nature of the aggregates and elements.
And that's all there is to Michelle.

Khandro: Which is why Michelle is so irritating to herself and everyone else.

Rinpoche: And that's not going to change particularly. Become a better version of Michelle --
that's good, that's what Mahayana's for. Vajrayana is for stopping being Michelle all together;
not just dressing Michelle up. But through profoundly understanding Emptiness and radiance
and pure appearance.

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81
The Vase Empowerment

Part One

Tonight's teaching is fundamentally about the view of secret mantra and most especially
in particular about the view according to the vase empowerment, which authorizes us to
practice generation phase. I hope you will listen, generating great clouds of luminous
Bodhichitta. Listen, contemplate and engage the teachings for the benefit of yourself and all
beings. The first is a quote from a small sadhana text, which I will give the empowerment of to
Tsochen Khandro and to Sangchen later this evening:

Place the nail of the expanse in the vast of pure space. Mind will rest in purity beyond
existence, non-existence. The ultimate essence of coalescence is the bliss and Emptiness,
awareness and appearance is a luminous clarity possessing five colors. Appearing yet
empty it takes all forms and is the reality of all seeming substance. Like a moon
reflected in water, appearance is nothing other than this.

There's several quotes I am going to read you. The next one is from Longchengpa:

The major implication that can be discerned is that uninterrupted openness is naturally
radiant and naturally lucid unconstrained by reification. In the spacious sky in which
the reification of objects and mind is cleared away, awareness, free from the turmoil of
thought, is embraced with in the scope of naturally unsullied openness. The vajra dance
is the unrestricted, uninterrupted nature of phenomena.

The next quote is from Dudjom Rinpoche's Teachings of the Nyingma School:

In the way of mantras, however, this utterly pure original abiding nature of reality in
which the truest of results, that of the non-dual essence of the expanse and pristine
cognition, the coalescence of bliss and Emptiness, is spontaneously present from the
beginning. Is known as "the object of the view.

The next quote is from Thinley Norbu Rinpoche's A Small Golden Key:

According to higher Vajrayana, Inverted Relative Truth is attachment to all phenomena

as being ordinary reality. Actual Relative Truth is seeing all phenomena as transformed
into wisdom deities and their pure lands by visualizing or meditating. Thus all
phenomena cannot go beyond the great empty expanse of Dharmadatu. This is the
Absolute Truth.
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 So in the outer Mahayana, the understanding of Emptiness awakens the path of six
perfections, and the outer phenomena are renounced. But in the path of mantra, outer
phenomena are made into the path. This is possible due to the sublime understanding of the
nature of awareness and appearance, which arises with the view of the inner tantras. The
sameness of all things is the experience of the mantric path and thereby liberates one from
renouncing appearances, but makes the path into one of recognizing (or re-cognizing) them as
they truly are in the dimension of purity and luminosity. By first understanding the view and
then meditating upon it, one grows in certainty that all things are the natural expression of
mandalas of Buddha body, speech and mind. To accomplish this, one embraces the two fold
path of Generation and Completion leading into the king of all paths, the sublime Atiyoga.
In the second turning teachings and understanding of the Mahayana, there is the
cultivation of wisdom through the practice of the six Paramittas. And in this there is in the
renunciation of the illusory ordinary relative appearances. This is a profound and powerful
subtle path, which is deeply beneficial, certainly, but it fails to even begin to touch the non-
ordinary sublimnity of the path of secret mantra in which appearances are not renounced. This
is the point I am going to come to again and again and again and again and again and again:
appearances are not renounced. You have not entered the doorway of secret mantra, you have
not passed the dividing line between Mahayana and Secret Mantra if you renounce, or
ultimately wish to renounce, appearances.
This is not easy, this is not simple, because at the same time you have not passed
through doorway of, or crossed the dividing line, between secret mantra if you grasp or fixate
upon appearances. Secret Mantra does not fall to the side of grasping and fixating on
experiences, nor does it fall to the side of renouncing appearances. Both of these miss the vital
essence of the point of Secret Mantra, which is that secret mantra recognizes, re-cognizes,
knows again, the nature and quality of appearances in a new and profound fashion. And in that
fashion there can be no grasping or fixating, nor can there be any renunciation whatsoever.
It does not mean, however, that one involves oneself in the conventions of deluded
appearance. It is not asking anyone to do that. It is profoundly renunciatory towards deluded,
conventional, ordinary appearances. But it is not renouncing of appearances themselves. It may
very well be renouncing of appearances as you fixate and grasp towards them. Dudjom
Rinpoche says in his Teachings of the Nyingma School : "Subsequently it is revealed that the
continuum of the path are to be experientially cultivated by realizing that the entire world and
its contents along with the components, psycho-physical bases and activity fields which are
obstensively relative appearances dependant on that ground, are in fact an array of deities,
celestial mansions and Buddha-fields free from acceptance or rejection." And therefore
certainly attachment, fixation, or renunciation.
So the secret mantra vehicle is superior to the lower vehicles precisely because of the
way in which it views all appearances as deity and Buddha-field. This is the dividing line. It is
precisely because the ultimate truth of the result abides unimpededly that the secret mantra
vehicle is swift and successful. So its paramount importance that one understand, contemplate
and integrate this view.
The exceedingly deep and profound view of the Second Turning -- Mahayana,
Prajnaparamittas profound view of Emptiness -- is that all of the skandas are empty. This is
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explained in the short or in the long versions of the Heart Sutras, all the skandas are empty.
Emptiness is Form, Form is Emptiness, all the skandas are empty. Consciousness, Form,
Feeling, Perception, all of these are empty. This is an incredibly profound view.
Very few people ever actually realize the import of this view. Tsochen Khandro has. In
sublime beauty of the manner in which she manifest for the benfit of beings and has for
countless lifetimes. Like Yeshe Tsogyel or Mandarava. Yeshe Tsogyel manifested as the pure
disciple -- Guru Rinpoche is vajra master. Tsochen Khandro has decided now to manifest as
the pure disciple and go through the stages of the teaching carefully with precision. Not as
some kind of a game but to actually enter into the state of a disciple and live through that for
the rest of her life, practicing the stages of the path.
A week or so ago when she as on retreat, I came down to the room that she was on
retreat in and we had a wonderful talk in which she was explaining to me -- tokpa --she was
demonstrating realization. This is disciples who actually cultivate some realization in their
retreats offer it -- it's kind of an offering you can give your lama. Don't start thinking about
offering this because I'll just smack you. But hers was authentic. The offering of realization is
the best offering of all. So she was offering me a realization that had arisen on the retreat that
she had been practicing, through explaining her insight into the nature of Emptiness according
to the second turning of the wheel. The Emptiness of the skandas, the Emptiness of
appearance, the Emptiness which subsumes all appearances into its...Emptiness. For lack of a
better word. When somebody authentically realizes this, you can feel it to the core of their
guts. Both the shock that hits the mind, and also shock and kind of awe. George Bush might be
proud -- shock and awe of the realization of Emptiness. But also the sublime freedom and
liberation that comes from recognizing the Emptiness of the skandas according to the
Prajnaparamitta sutras.
The reason I am giving this teaching now is because Tsochen Khandro requested
teachings from me in West Virginia, and specifically she's requested teachings according to the
empowerments in their stages, in the appropriate stages. First the vase empowerment and its
authorization to practice generation phase which removed the gross misconceptions about the
nature of appearance. And then the second empowerment, the secret empowerment practices,
which authorize one to practice according to the winds, purifying speech and the winds. And
then the third empowerment, of seminal nucleus of mind and bindu, and the fourth
empowerment, Ati Yoga. And so these are teachings because of her authentic understanding of
Emptiness according to the second turning, and then the teaching of the vase empowerment
become profoundly potent. As the disciples mind is ripened by one level of realization, the
next teaching becomes very potent, it has the possibility of authentically sowing seeds. Even
though our view is beyond cause and effect, we don't deny the interdependency of cause and
effects upon the path, that would just be foolishness.
So the secret mantra vehicle is superior precisely because of this way in which it doesn't
just become stuck or complacent with the view of Emptiness. The view of Emptiness of the
Second Turning, which I often speak extremely highly of and even go so far as to say that the
third turning view is implicit within the second turning teachings -- it is implicit but it is not
explicit. The third turning's teachings transcends those of the second turning in a much more
profound way than a human being transcends the state of an amoeba. The third turning's view
in which the result, an Emptiness replete with qualities that is sealed by the superior aspects of
Buddha nature is so profoundly and vastly superior to an Emptiness, which is simply the mere
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non-elaboration, the absence of conceptual elaboration. Because it is an Emptiness in which all
appearances are deity and Buddha field. In this way by practicing the generation phase
teachings, rather than going through the three-eons-long process of over and over and over and
over again contemplating according to analysis of Emptiness, the arising of all appearances
until every tendency is cut through (which is what that would require). Instead we meditate on
the luminous sublime deity arising as in differentiable from Emptiness, and in this way we
both realize the authentic nature of appearance and the authentic nature of Emptiness at the
same time. This is much more profound.
"Like a flame and its heat, appearances and truth are indivisible." This is the essence of,
the essence of -- the second turning teaching is: appearances are empty -- and it cuts through
like a sword cutting through the Gordian knot, it cuts through appearance. But secret
mantrayana doesn't cut through appearance; it re-understands appearance according to reality.
The reality that Emptiness is not a mere nothing. Emptiness is luminous. Emptiness is replete
with quality. Emptiness is sealed by the auspicious aspects of Buddha nature.
"Like a flame and its heat, appearances and truth are indivisible." I'm going to say it
again, and then I want you to repeat it.

Rinpoche: "Like a flame and its heat, appearances and truth are indivisible."

Students: "Like a flame and its heat, appearances and truth are indivisible."

This is meant if you have (and fundamentally here I'm teaching Tsochen Khandro and
Sangchen) a profound understanding of the second turning, there's a tendency to re-ify
Emptiness. Appearance is at best (according to conventional view) -- at best problematic. At
best. Appearances at best is a painful opportunity for the practice of compassion and the
cultivation the six Paramittas. At best. And so there is a tendency to re-ify Emptiness and
disparage appearance. No one who has authentically practiced Buddha dharma to the level of
secret mantra will fail to understand this, and they will have a certain acrimony towards
appearance. Because appearance, with its grasping and fixation of mind upon it, is the root of
suffering. Desire is the root of suffering in the human realm. Without this understanding of
Emptiness according to the second turning, the teachings of secret mantrayana don't ultimately
make a difference, so all of you will have to come to this understanding, a weariness with
samsara, sooner or later, and samsara seems -- in second turning, first turning/second turning
of the wheel teachings -- to be somehow irrevolkably and inextricably tied into appearance.
But secret mantrayana shatters that tendency.

Rinpoche: "Like a flame and its heat, appearances and truth are indivisible."

Students: "Like a flame and its heat, appearances and truth are indivisible."

"Like sugar and its sweetness relative and ultimate abide as a single essence." I'll say it again.
"Like sugar and its sweetness relative and ultimate abide as a single essence."

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Rinpoche and Students: "Like sugar and its sweetness relative and ultimate abide as a single
essence."

Within the Mahayana teachings, we break existence into relative truth and ultimate
truth. The ultimate truth is Emptiness. Relative truth is the relative truth of functional
appearances in the various realms. So, the puja table is relatively true according to
functionality and appearance within the relative world of human beings. Water has a variety of
relative truths according to the beings abiding in the six realms. For waterbugs it functions as a
surface upon which they can walk. Waterbugs and Jesus. For human beings it functions as
something you can drink, or use to bathe in. For god-realm beings, it functions as a nectar to
drink, which has all the sublime qualities of taste.

But in Vajrayana, its very different. So, in Mahayana, relative and absolute truth are
separated; relative truth is acknowledged for the functionality of day to day existence, and
ultimate truth is Emptiness. But in Vajrayana teaching it's something very different. So I am
going to read again this quote from Thinley Norbu Rinpoche:

According to higher Vajrayana, Inverted Relative Truth is attachment to all phenomena

as being ordinary reality.(Rinpoche: that's the relative truth of Mahayana) Actual
Relative Truth (Rinpoche: the Relative Truth of Vajrayana) is seeing all phenomena as
transformed into wisdom dieties and their pure lands by visualizing or
meditating.(Rinpoche: then what is Ultimate Truth?) Thus all phenomena cannot go
beyond the great empty expanse of Dharmadatu. This is the Absolute Truth.

"Like sugar and its sweetness (so this is the radical statement of the Third Turning) like sugar
and its sweetness relative and ultimate abide as a single essence."

Rinpoche and Students: "Like sugar and its sweetness relative and ultimate abide as a single
essence."

Rinpoche: "Like gold and the color gold appearances and Buddha-fields are one and the
same."

I'll read it one more time: "Like gold and the color gold appearances and Buddha-fields are one
and the same."

Rinpoche and Students: "Like gold and the color gold appearances and Buddha-fields are one
and the same."

In ordinary conventional perception, we conceive of Buddha-fields as someplace we can

go to do powa practice after we die, or we could pray to go to Zandok Palri, various things like
this. And appearances are the constraining dimensions of the six realms. But according to
Vajrayana, what we are striving to realize is that appearances and Buddha-fields are one and
the same. If there is appearance, there is a Buddha-field. It cannot be any other way. There
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could not somewhere else you could go outside of appearance to find Akonishta. The pure
realm of lotus light. Now this is not, this is the view of Vajrayana. Just saying the words
obviously doesn't make it the case, and then we strive through our meditation to realize this
and integrate it into our activity. But its good to begin by understanding the view. And then it
may be lifetime, or more than one lifetime, of starting to actually integrate and embody this
view. But this is the view:

Rinpoche: "Like gold and the color gold appearances and Buddha-fields are one and the
same."

Rinpoche and Students: "Like gold and the color gold appearances and Buddha-fields are one
and the same."

So Secret Mantrayana (the term I'm preferring for some reason these days to Vajrayana)
Secret Mantra is based on the discerning wisdom, the vision of discerning wisdom, which
accords -- it's in accord with the primordial nature with the way things are. It does not accord
with the distorted view of apparitional beings of the six realms. You can be a Secret Mantra
practitioner and live in harmony with beings of all realms, that's not a problem. But you can
never, in your own mind accord with the disposition or the view of those beings. Ever.
Cham Cham was having a bad day one day while we were in West Virginia. I went and
talked to her and I brought Sangchen up and we talked to her together. I said to Sangchen, we
were driving the mule back to the house, and I said "OK Sangchen, here's your koan of the
day: How is it that all appearances can be deity and pure realms and Cham Cham can be Cham
Cham?"
That's the question. That's the question you really have to figure out if you want to
understand pure view. How is it that everything can be Deity and Buddha-field and Cham
Cham can be Cham Cham? Like do we not see Cham Cham being Cham Cham? Do we
pretend somehow that Cham Cham's delusion is actually Buddha Nature? That would be
stupid. But how can we see everything as Buddha-Nature and also recognize Cham Cham and
Cham Cham when she is being deluded? Yeah?
The answer to this is in the story of one of Tsochen Khandro and my relatives who, in
his early college years, had a mental break-down and thought he was Muhammad Ali, and
went into a mental institution. It's not ultimately different from asking: How can the
psychiatrist see that so-and-so is so-and-so but thinks he is Muhammad Ali? Yeah? Its not
really a problem. The problem would be if the psychiatrist entered into the disposition of
thinking so-and-so was Muhammad Ali. If the psychiatrist agreed that it was Muhammad Ali.
If the psychiatrist acted like as if Muhammad Ali. If the psychiatrist -- other than a skillful
means. Sometimes psychiatrists dealing with people with this kind of mental breakdown where
they think they are Jesus or Muhammad Ali, will actually talk to the person as if they are to
gain their trust, to enter their world, to draw them out, but never for a second do they actually
think the person if Muhammad Ali or Jesus or whoever. Right? If the psychiatrist thought that,
there would be a serious problem for both the patient and the psychiatrist. Yeah? So the
psychiatrist is able to stay within the pure vision of the person so-and-so as being so-and-so,
not Muhammad Ali, while at the same time perceiving so-and-so's delusion that they're
Muhammad Ali. They would not enter into any sort of affectionate commradery within that
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delusion. Which Tsochen Khandro and I suggest to all of you is what you fundamentally
would like from us -- affectionate comradery with your delusion. Yeah? But the trouble is, if
the psychiatrist becomes the friend of your delusion, then delusion has won both in the patient
and in the doctor.
The view of Secret Mantrayana does not accord with the distorted view of apparitional
beings of the six realms. There's no benefit to be brought to beings by acting as if their
distorted view was somehow real. One may, because those beings might be out of the reach of
dharma, and to simply cause them distress for no reason when there is no hope of their being
able to connect with dharma at that time is not skillful means. Skillful means involves
applying speech and activity that if it cannot directly introduce them to dharma, causes them to
have some sense of affection for those who practice dharma. So Tsochen Khandro when she is
working out at the gym does not go around spouting dharma platitudes to people. But she acts
in ways that cause compassionate connection which will bear fruit over lifetimes. But at the
same time, if she enters into the disposition that those people are actually even people then she
strays not only from the third turning but from the second turning authentic point of view all
together.
I had a dream the other night that we were in West Virginia and Tsochen Khandro and I
were upstairs, so I was kind of seeing what was taking place from the narrator's point of view,
and downstairs were a whole bunch of people, some of you and various other people I didn't
know were in the shrine room downstairs and they were all sitting there chanting (he makes
sound of deep chanting) -- chanting, mumbling along in their concentrated or distracted style,
and going on and on. And then suddenly at the door, at those glass doors at the side of the
building, suddenly was this tall, very skinny dark-skinned, probably Tibetan (but I couldn't
quite tell in the dream) big long dread-locks Ngakpa, dressed all in white. Big hair, kind of
freaky-looking. He suddenly was just at the glass door, and he throws the door open, and says
in perfect English: "Dharma is not palliative care!" And slammed the door shut and walked
away. (Rinpoche laughs)
I actually had to look up "palliative," I wasn't quite sure what it meant. "Care for the
dying." You can't actually do anything for them, so you just make them comfortable while they
are dying. And that's fundamentally what everybody wants dharma to be. But dharma is
something very radical. Dharma is not palliative care, because the dharma of the Secret Mantra
third turning of the wheel doesn't even acknowledge the actual validity of birth or death. So
therefore it does not care for you while you are struggling on your way through samsara. It
does not accord with the distorted view of apparitional beings of the six realms.
What the Vase Empowerment does is through pointing out instruction, introduces you
to a differing view of appearance. It makes no ultimate difference whether objects are placed
on your head or not if you don't imbibe this differing view of appearance. And if you do
imbibe this differing view of appearance, it also makes no difference if objects are placed on
your head or not. The Vase Empowerment is that which transmits a differing point of view
about appearances.
To beings of the six realms fire appears in apparitional modes, but to Buddhas it always
appears as the expanse of the consort Pandaravasini. To beings of the six realms water appears
in apparitional modes, but to Buddhas it always appears as the expanse of the consort Mamaki.
To beings of the six realms, earth appears in apparitional modes, but to Buddhas it always
appears as the expanse of Locana. To beings of the six realms air appears in apparitional
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modes, but to Buddhas it always appears as the expanse of the consort Samayatara. Free from
conceptual elaboration, the mandala of sublime pure manifests in concept-less dynamic purity
as Buddhas and consorts. It is precisely this dynamic which separates Secret Mantra from the
lower vehicle's understanding.
In the lower vehicles, we understand that the aggregates or skandas are empty (this is
the teaching of the Prajnaparamitta -- that the skandas are empty). Based on the understanding
that the skandas are empty the fact of the skandas appearance according to Secret Mantrayana
can be understood in a radically new way -- which is that appearance which is seen by deluded,
conceptually-based beings is simply flawed, its wrong. And that we train ourselves in pure
understanding of the appearance of the skandas. The pure understanding of the aggregates. The
aggregates are five male Buddhas, the elements are five female Buddha-consorts, and the five
poisons are five wisdoms. That is the fact of the view of Secret Mantra -- whether you see it or
not as a Secret Mantra practitioner is ultimately beside the point.
As Thinley Norbu Rinpoche said when we went to hear him teach in California last
year: "If you pray to the wisdom deity, it doesn't ultimately matter whether you see them or
even feel them, they are there. If you pray with faith or devotion they are there and the
blessings shower upon you. You do not have to check in body, speech and mind moment after
moment after moment after moment whether they're there. The actual reality when you receive
the Vase Empowerment, you receive the pointing out instruction that points out, that the
aggregates are not only empty but they are also luminous, dynamic appearance of the Buddhas.
The elements are not only empty but they are also the luminous and dynamic appearance of the
consorts. That the five poisons are not only empty and therefore free (as Nargajuna points out
in his chapter on the fact that there are no mistaken people or mistakes. Mistakes and mistaken
people are empty. But they are not merely empty. They are also the luminous and dynamic
appearance of the five wisdoms) So whether you see it or don't see it doesn't change the fact.
The fact is the fact, and then you practice it through the meditation until such time as you
realize it or actualize it in contemplation and integrate it into your view and daily action.

Rinpoche: "To beings of the six realms water appears in apparitional modes."

Rinpoche and Students: "To beings of the six realms water appears in apparitional modes."

Rinpoche: "But to the Buddhas it always appears as the expanse of the consort Mamaki."

Rinpoche and Students: "But to the Buddhas it always appears as the expanse of the consort
Mamaki."

Rinpoche: "To beings of the six realms water appears in apparitional modes, but to the
Buddhas it always appears as the expanse of the consort Mamaki."

Rinpoche and Students: "To beings of the six realms water appears in apparitional modes, but
to the Buddhas it always appears as the expanse of the consort Mamaki."

So this is the understanding, this is the view of Secret Mantrayana. Meditation trains in
this profound and correct disposition. In the Creation Phase, the gross distortions of
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apprehending appearances as ordinary, a fixation on ordinary appearances is cut through. And
the subtle completion phase masters the points of channels and winds so that subtle clinging is
severed. And through the sublime third empowerment, the pristine cognition itself, the path of
bindu, the seminal nucleus of mind is established as the utterly non-conceptual profound
sublime reality, the very womb of Buddhahood through direct embrace of co-emergent bliss
and wisdom.
Tsochen Khandro and I have talked quite a bit recently about co-emergent wisdom and
ignorance. Co-emergent wisdom and ignorance is something that is incredibly important for a
tantrica to contemplate, but even more important is the reality of co-emergent bliss and
wisdom. Co-emergent bliss and wisdom is the reality of Buddhahood. So, according to the first
empowerment we train to cut through gross misconceptions about appearance, and the second
empowerment of speech (so we practice visualization of the form of the deity, in the second
empowerment we are able to practice speech mantra of the deity, and the winds and channels,
the pathway of the upper gateways, and in the third empowerment we are able to practice the
bindu, the seminal, the nucleus of the mind of Buddhahood through the coemergence of bliss
and wisdom, path way of the lower gateway of another.
So in the outer vehicles there's this profound, deep and excellent understanding of
Emptiness as cutting through fixaton of apparent reality of relative appearances. This is based
on an intellectual analysis of dharmas, but this is a partial understanding, it missed the point of
the innate abiding unity of pristine cognition and vast expanse beyond intellectual
contrivances. So if you stop in the second turning then you cut through the reality of all things,
appearance is cut through and eventually you can simply dissolve into the expanse without
appearances, devoid of appearances. But this missed the point. The unity of pristine cognition
and the vast expanse, which is the luminous nature of Emptiness beyond intellectual
contrivances. That's the third turning's secret. Because fixation with grasping towards desire
for appearances is a fixation that must be cut through. But fixation on an absence of
appearances, a fixation on Emptiness is also a fixation. Both ultimately, though the second one
much more subtly, are characterized by desire. And desire is the trap of the human realm.
So all fixation is cut through in Secret Mantrayana, the co-emergent bliss and wisdom
cuts through fixation on appearances and cuts through fixation on Emptiness. Like it says in
the Buddha Puja, your contemplation of dispassion cuts through the extreme of eternalism, but
your compassion cuts through the extreme of nihilism. Same with co-emergent bliss and
wisdom. The co-emergent wisdom aspect cuts through fixation on appearances, and the co-
emergent bliss cuts through fixation on Emptiness.
So the Vase Empowerment, which allows us to visualize ourselves as deity and the
world as mandala of deity is meant to address either fixation on grasping or fixation on
Emptiness -- either one. By recognizing all appearance to not be ordinary. Appearance is not a
problem; appearance is not something that has to be resolved. It is only that if you stray from
the view of the vase empowerment into the view of distorted beings apparitional vision. It does
not accord with the apparitional visions of beings of the six realms -- if you stray from that,
then appearance is a problem. But if remain within the pure view of the vase empowerment
and the generation phase teaching, appearance can not be a problem. So the question of birth
and death is solved. There is no going somewhere else; the question of incarnation or non-
incarnation, or getting what you want or not getting what you want -- all is solved, cut

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through. Completely cut through by turning all tendency towards fixation into a fixation onto
sublime wisdom deity which is naturally liberating. Like a homeopathic remedy.

Part Two: Emptiness Endowed with Supreme Aspects

So where we ended last time was on the manner in which the second turning view of
Emptiness is partial, and misses the point of the innate abiding unity of pristine cognition in the
vast expanse. This unity in terms of its appearance and method for cutting through deluded
appearances is part of the vase empowerment. The vastly more subtle view of secret
Mantrayana is that which meditates upon the luminosity of Emptiness so the method of secret
Mantryana is to meditate upon the luminosity of Emptiness, which is deity. Luminosity of
Emptiness arises as the manner of appearances according to the actual abiding nature of things.
It's not that right from the start somehow we know that, we are fully realized. Then we
wouldn't need the method. But the method is the result. It's a resultant method. The method is
the same as the result of it.
So we meditate on…in the beginning it’s an imputed, mind generated conceptual
meditation, but it should swiftly go beyond that. What we are meditating upon is the actual
way things abide and appear in the nature of awareness. This is what's really beautiful. You
begin with the result. Yeah? By meditating on a pure vision as given in the empowerment,
within the vase empowerment you are given a vision of how things actually are and then you
contemplate that vision in meditation until you actualize until it becomes the way you see
things, so the result is also the path. The result is the ground and the path and the result are all
the same thing. This is why there is a continuum of mind throughout the ground, path, and
fruit of the Tantric practice.
So this luminous Emptiness or this Emptiness which is endowed with supreme aspects,
which means there is not a mere Nothingness. Sometimes I say, using Dolpopa’s term, an
Emptiness replete with qualities. Dudjom Rinpoche, at least in the translation, Dudjom
Rinpoche's term is endowed with supreme aspects. And you meditate upon that in
progressively non-conceptual ways until freedom from conceptual elaboration is perfectly
unified with the luminous vast expanse. In the second turning teachings, in the realization one
has in recognizing the Emptiness of the five skandas, one also comes to a non-elaboration like
having no concepts about appearances, but that lack of conceptual elaboration is not yet unified
with the luminosity of the vast expense. You have the vast expanse, which is just a pure non-
conceptual elaboration cutting through all conceptual elaborations about appearances, but then
you need to unify that otherwise you will be stuck for countlessly long eons on that path.
If you unify it with the luminosity of the vast expanse, the Emptiness endowed with
supreme aspects. Then incredibly swiftly you accumulate the merit and the wisdom necessary
to traverse the stages of the path. So you have increasingly subtle non-conceptual ways. The
generation phase, authorized through the vase empowerment, in the beginning is a conceptual
imputation you actually are given a deity form you impute your “I” upon that deity form, you
conceptually create the deity form in your mind. But depending on one’s quality as superior,
middling, or inferior student one swiftly, not so swiftly, or slowly will go beyond a mere
conceptual imputation of the deity into the actual deity itself, which is the luminous Emptiness.
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When that happens, then there is already a major movement towards the recognition of the
natural way of abiding of awareness and appearance.
So by cultivating and adhering to the pure vision of the generation phase meditation
with imputations one purifies the gross deluded concepts of appearances and this is the key
point especially if there is the tendency to fixate on Emptiness and desire the absence of
appearances. Outside of deluded concepts, there are no ordinary appearances. So long as you
think that you are stuck in one of the six realms or so long as you believe that there are
ordinary appearances, then know that you are still trapped within a realm of conceptual
designations in which case one can go on applying the conceptually imputed generation phase
until that generation phase moves us beyond the conceptual imputations.
Then the completion phase cuts through the subtle clinging which gives rise to
conceptual elaboration. All notion of ordinary appearances are conceptual elaborations. All
notion that there actually are beings who are deluded are conceptual elaborations, all notions
that there are six realms that one could be in, other than the Zandak Palri, Akanashta, the Pure
Realms, the Buddha Fields. All those notions are conceptual elaborations. So long as one is
then stuck in an impure realm, as long as one is stuck relating to beings, one is stuck in
conceptual elaboration. This is the realization of the generation phase and the vase
empowerment.
There's a quote from the Guya Samajra Tantra, that goes... Whatever has arisen through
the conditions of the sense organs and the objects is the mind. The mind is explained by the
term "man" and "tra," as the sense of granting protection. So whatever has arisen through
conditions of the sense organs and the objects, ordinary appearances, is the mind. The “mind”
in the term ”mantra” is “man” and “tra” is then the sense of granting protection from the
ordinariness of it. When we combine the visualization and the mantra we are granted
protection from being stuck in ordinary appearances, which also should liberate us from the
desire to be anywhere else or somewhere else. If you have the desire to be somewhere else
then be in the pure vision of secret Mantrayama, which is not some place …is not a Christian
heaven you go to after you die.
Now at some other point, but not tonight, we can talk about then why Trinley Norbu
Rinpoche or I or Tsochen Khandro talk about going to Zandak Palri after we die, we can talk
about that, because we don't really think we're ever going to realize very much of anything,
then after you die, there is hope …in the purity of arising after the death state of going to
Zandak Palri, but there is no other Akanishta other than appearances ultimately and that is
something that one has to realize.
In the generation phase, the deity’s form seals off your conventional views. This is… if
you want to understand the different methods of secret mantra the generation phase, the form
seals off ordinary appearances. And the speech seals conventional sounds, and the deity’s mind
seals off conventional concepts like there are ordinary appearances or this is not a Buddha
field, those are ordinary concepts. So the deity’s mind, which is vast open luminosity doesn’t
recognize ordinary appearances or non-Buddha fields. The deity’s speech doesn't recognize
conventional sounds, and the deity's form doesn't recognize conventional views of appearance.
So that protecting the mind from mind-made delusions the pith of unity between pristine
cognition and the expanse can be realized. And that unity then is co-emergent bliss and
Emptiness, the unity of bliss and Emptiness is the samaya of the Buddhas. There is many
different samayas, but the Samaya of the Buddhas is the unity of bliss and Emptiness. And
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when you take the vase empowerment, which is the empowerment to visualize yourself as a
Buddha and the world you live in as a pureland then you have to accept the Samaya of the
Buddhas and the Samayas of the Buddhas is co-emergent bliss and Emptiness pristine
cognition and the expanse.
That then protects you from mind-made delusions. The six realms are a mind-made
delusion. The idea that you are in one of the six realms is a conceptual elaboration. It can't be
anything else. So there's a quote from Dudjom Rinpoche from Teachings from the Nyingma
School this pristine cognition where unchanging supreme bliss which coalesces in a single
essence, the Emptiness and co-emergent bliss arising from the pulse of the seminal point of
great desire is obligatory for all Buddhas. This pristine cognition, unifying in a single essence
the Emptiness and co-emergent bliss, is obligatory for all Buddhas. The seminal point of great
desire is obligatory for all Buddhas. The seminal point of great desire, what this phrase means,
is that the great desire is the desire of bliss and Emptiness, it's not a conventional desire, not an
ordinary desire. It's the fact that appearance keeps appearing from Emptiness. Appearance
wouldn't appear unless it was desired by Emptiness. Emptiness and appearance desire each
other like the red and white bindu, desire each other like Heruka Yabyum. Desire each other
without ever being one, without ever being two. Complete and whole as one, complete and
whole as two, complete and whole as single, complete and whole as many. Great desire is
obligatory for all Buddhas.
Rinpoche: This is only to be repeated by Sangchen and Tsochen Khandro.
Great desire is obligatory for all Buddhas.
Rinpoche: I’ll say it. Great desire is obligatory for all Buddhas.
Tsochen Khandro and Sangchen: Great desire is obligatory for all Buddhas.

Great desire, the union of bliss and Emptiness, pristine cognition and the great expanse,
is symbolized in our path by the syllables E VAM. All Buddha sutras begin with the E VAM
(?) I am sutra, thus have I heard, but the E VAM has special secret significance. Especially
within the tsa lung teachings, there is one of the trul khor exercises at the end of which you
leap up into the air with your arms and legs spread and shout E VAM! (Right A-tsal? Is that
right? Yeah?) Because the "E" of "E VAM" (E VAM) the "E" here is great space and "VAM"
is great bliss. E VAM. You're leaping through the air because through your practice of the
second empowerment in this case, you are realizing the winds and channels aspect of the unity
of pristine cognition and the expanse.
So the dividing line between secret mantra then and the lower vehicles is the union of
view and empowerment. This is really important. Without the view, the empowerment's
permission to engage in the practices will mean nothing. And without the empowerment and
practice the view’s understanding will amount to nothing. So without the view your
empowerment ….because view is what we are talking about…. because you can take the
empowerment, the vase empowerment, authorizing you to view all appearances as the wisdom
mandala and yourself as the deity but if you have fixated grasping to ordinary appearances it
won't make any difference. And if you have fixated desire for non-appearance and Emptiness
then the empowerment will make no difference. So, the dividing line is the union of the view
and the empowerment. And over the next month I want to go through all the empowerments
because this is vitally important. To understand the view that comes with the empowerment
and the implications of the view that come with the empowerment and what are the main ways
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of missing the view. So for the vase empowerment, the main ways are fixated grasping desire
in terms of desire for ordinary appearances and fixated grasping in terms of desire for an
absence of appearances and fixation on Emptiness. Both of those are ways of missing the view.

Without the view, the empowerment gives you permission to engage the practice, but it
won't mean anything because you will engage the practice wrongly from a wrong point of
view, but at the same time without the empowerment even if you have the view your
understanding will amount to nothing. The empowerment is what allows your view to amount
to something, and the view is what allows your practice of the empowerment to make a
difference.
So one way of helping to understand this is that in the Nyingma tradition there are three
fundamental ways of viewing empowerment. I believe that Trinley Norbu Rinpoche, talks
about this in Small Golden Key. There is the empowerment you take from the guru from your
root Lama. It's called the basis empowerment. Then if you practice that empowerment, when
you're actually doing the sadhana practice and then you take empowerment from the wisdom
mandala within the practice that’s called the path empowerment. And when you actualize the
three kayas as indivisible, that's the result empowerment. So there's three fundamental
empowerments that are necessary. The basis empowerment which you receive from the guru,
the path empowerment, which you take from the wisdom mandala every time you do the
practice, and then in realization, there is the result empowerment which is the recognition of
the three kayas and the pristine cognition and expanse all as indivisible.
In the Nyingmapa tradition, we tend to receive all four empowerments at once: vase,
secret, wisdom, word empowerments. Because they grant the permission to practice at the
generation phase, the completion wisdom channel path, the path of bindu and sublime Atiyoga.
And this is important for us as Nyingmapas we don't separate out,... in a lot of traditions it can
be separated out you take the vase empowerment and when you have understood the vase
empowerment then you get the second empowerment when you have understood the second
empowerment you get the third empowerment, when you have understood the third
empowerment, then you get the fourth empowerment. I can see why that would be the case.
But, in our Nyingmapa tradition it's slightly different because we practice from the Atiyoga
point of view, and we don't separate generation and completion phase ever, there's always
generation and completion phase united. But it's still vitally important to realize the meaning
import of each empowerment progressively as it goes along. So in the beginning of your
practice you’re fundamentally doing generation phase and though there is some completion
phase aspects involved in generation, the mahasukkha offering, the dissolution at the end of the
sadhana... all of these are completion phase aspects that are built into the generation phase
practice. But then later you'll practice more of the completion phases related to the winds and
channels, and then later you'll practice more of the completion phase as related to bindu and
then finally practice the utterly non-elaborate Atiyoga practices.
So, the first empowerment then is the vase empowerment.
And what is the view then so the question is, what is the view? The view has to do with
this recognizing appearances as non-ordinary and in essence the view of the vase
empowerment is that all the aggregates, elements, and poisons are the basis of purification and
the generation phase removes the delusion of fixating on the world as ordinary. That's the
important thing. So you can't go around then, if you're going to be a serious practitioner...when
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(Jamyang Kyentse Wongpo?), I think it was, who said when he was asked why he so swift and
successful in his practice he said, because I take generation phase to the extreme. If you take
generation phase to the extreme, you must stop thinking of the world as ordinary. You are not
allowed to think of your body as ordinary or the world as ordinary. The generation phase
visualization of the deity is the seal, which seals off thinking of appearances as ordinary.
Mantra seals off sound as ordinary. Samadhi seals off mind as ordinary. The vase
empowerment removes the delusion of fixating on the world as ordinary. Fixating, you may
notice, fixating and grasping are my words of the year. Because fixation and grasping are what
cause all suffering.

Khandro: Is there another word that you could use for fixating?

Rinpoche: Grasping.

Khandro:...like... Thinking... Figuring out ...Contemplating...

Rinpoche: Well, all those were to be aspects of fixating. Fixating means getting stuck on a
certain point. Yeah?

Khandro: Yeah.

Rinpoche: So if you had deep and profound practice of second turning of the wheel and
understand Emptiness as... you know the Emptiness of the skandas. Then there might be a
tendency to fixate, you still might fixate on ordinary appearance. You get stuck on ordinary
appearance. Most people are stuck on ordinary appearance because they're grasping after it and
striving...they have their attachment, and their aversion, and their indifference. They are
fixating...

Khandro:…but mostly what they do is they spin conceptuality, isn't that what they do?

Rinpoche: Yeah. So conceptual spinning would be an aspect, it would probably even be the
fundamental aspect of fixation. But all of their actions emotions speech and everything flow
from that conceptual fixation. So if you look at, for instance, at Takuan's Unfettered Mind,
when he talks about how the unfettered mind never stops. When it stops it fixates. He says, if
it stops at the sword of the opponent you're dead. You fixate on the sword, you lose the battle.
Right? So the unfettered mind never stops. I think this is the same as what were saying, it
never fixates. Like when mind hits up against some deluded conception we're always talking
about conceptuality because there is only deluded conceptuality and pure appearance. So when
the mind hits against some deluded conception like there are ordinary appearances, because the
second turning doesn't deny the relative truth of ordinary appearances. It still fixates on
ordinary appearance, the secret mantra does not fixate on ordinary appearance. Yeah?
So the vase empowerment removes the delusion of fixating on the world as ordinary.
Because the realization of the second turning Prajnaparamita view of Emptiness is still fixating
on ordinary appearance, but it's fixating on the Emptiness of ordinary appearance: all skandas
are empty, appearances are empty, the skandas are empty, self is empty, you know, both self
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and mind and appearance ...all these things ... the Shravakas, PratyekaBuddhas, all these are
gone beyond in the Mahayana Prajnaparamita view but there is still a subtle fixation on
ordinary appearance. In fact, even amongst the Nyingmapa Nine Yanas there is increasingly
subtle non-conceptual non-fixation all the way up to Togyel which is utterly non-elaborate
non-conceptual.
Even in Semde, Longde, Menngagde's Trekchod there is the increasingly subtle, subtle,
subtle, subtle. The beginning of generation phase there is still conceptual imputations there is
some degree of fixation. But the function of the vase empowerment then is to remove the
delusion of fixating on ordinary appearances, because serious Buddhist practitioners who
imbibe the meaning of the second turning tend to fixate negatively on ordinary appearances or
positively as a circumstance for cultivating the paramitas, but for cultivating them to get out of
them. Trinley Norbu Rinpoche said in his teaching when he was talking about why not to use
... to translate Korde Rushen as separating samsara and nirvana. Samsara is the burning and
Nirvana is the extinguishment of the flame. But in Vajrayana there isn't anything to burn
there’s only intangible wisdom appearance. So what would be burning? There are no ordinary
appearances to burn. So he says separating samsara and the fully enlightened state.
So, the second turning... because with secret Mantrayana we're making this radical leap.
Just as in the second turning made a radical leap from the purely Sutric non-Mahayana view,
the secret mantra, Vajrayana view is making a radical leap from the second turning
Prajnaparamita view and the radical leap is that there are no ordinary appearances. That
relative and ultimate truth share a single essence. So, there are no ordinary appearances, so
vase empowerment removes the delusion of fixating on ordinary appearances, and that fixating
is as you were saying utterly conceptual. It's only conceptual...

Khandro: ...only conceptual.

Rinpoche: .... outside of deluded conceptuality there are no ordinary appearances. So by

cultivating and hearing the pure vision of the generation phase you purify gross deluded
concepts in appearances because outside of deluded concepts. There simply are no ordinary
appearances. That's the realization of the vase empowerment—that there are no ordinary
appearances. But you know we walk through the day all the time bemoaning ordinary
appearances. Now out of skillful means and through responsiveness of compassion, one may
enter into the world of other beings and benefit them by pretending to acknowledge the validity
of their ordinary conceptual appearances, but one would never actually enter into them. Just
like, you know, you might humor the person who thinks they're Mohammed Ali or Jesus, but
the Tantric Yogi never enters into the disposition of those things because there are no ordinary
appearances so you can't bemoan to yourself the plight of being stuck in ordinary appearances
or stuck with ordinary beings, though one can bemoan the tedium of interacting with beings
who go on insisting and acting like ordinary beings due to their delusion just as we don't really
think that that your sibling who thought he was Mohamed Ali was Mohamed Ali, but you
wouldn’t really want to invite to dinner a bunch of people who thought they were Mohamed
Ali and Jesus Christ and Genghis Khan and Napoleon. They would be incredibly tedious
dinner companions and they would almost surely manifest other disreputable behavior in the
midst of your dinner party, you know, because they're mentally ill. The same is true with

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sentient beings who insist on endlessly acting from the disposition of ordinary concepts, you
might not really want to have dinner parties with them all that often.
Vase empowerment removes the delusion of fixating on the world as ordinary. Secret
empowerment removes the delusion of fixating on sound and speech as ordinary. Wisdom
empowerment removes the delusion of fixating on mind and passion as ordinary. And then
Dharmakaya mind essence is the basis of the word empowerment which removes fixating on
the three kayas as separate and that's a whole other leap that's a whole different leap. But the
first one vase empowerment gives you an understanding that the aggregates, elements, and
poisons are the Buddhas, consorts, and wisdoms. And the secret empowerment, the speech and
the pranas are the basis of purification. And the vase empowerment the aggregates, elements,
and poisons are the basis of purification. The wisdom empowerment, I mean, the secret
empowerment the speech and the pranas are the basis of purification of mantra. And
completion phase winds and channels of the upper gateways are practiced to remove the
delusion of sound and speech as ordinary. And in the wisdom empowerment the bindus the
essential elements of the body as bliss are the basis of the wisdom empowerment. And then
practices of passions of the lower gateway are done to remove the delusion of fixating on mind
because bindu and mind are the same thing. So, this removes the fixation on mind as ordinary.
In keeping with the previous comments then about secret mantra earlier by this talk, all
appearance as pure and the fact that …of this is the Samaya of the vase empowerment. So the
Samaya Trinley Norbu Rinpoche says if you think that all appearances of impure and pure
phenomena truly exist then you are never released from samsara’s suffering because you are
trapped by the belief in reality. The practice of pure magic is the transformation of all outer
appearance into pure land magic phenomena, which is the Samaya of the vessel, which is his
term for the vase, initiation. These two quotes I really love, I’ll read that one again. If you think
that all appearances of impure and pure phenomena truly exist. If you think that so-and-so is
actually Jesus or Mohammed Ali then you and they will never be released from samsara’s
suffering because you are trapped in the belief of reality. The practice of pure magic, the pure
magic form is the transformation of all outer appearances into pure land magic phenomena,
which is the Samaya of the vase empowerment. And then another quote from the same chapter
in White Sail. “To release all sentient beings from their black magic agony and from repeatedly
being lost and losing. Buddha has revealed the pure magic phenomena practice of the inner
tantras. Pure magic is seeing all appearance as deity and pureland whose essence is always
stainless Emptiness which never causes suffering of samsaric reality.”
This is why Samaya then is so profoundly important. When you are engaged in the
practices and activities of secret mantra because these are pure magic, pure land magic
phenomena meant to release you from the black magic agony. Of repeatedly being lost and
losing. I love that phrase. So when Tantricas come together with the understanding and
agreement amongst themselves that they will practice under the bond of Samaya and one of
them doesn't. Then one of them causes the pure land magic to turn into black magic agony.
That's the terrible problem with Samaya breakage. This is why it's so terrible, because the pure
land, the pure magic. Seeing all appearance as deity and pure land, whose essence is always
stainless that never causes suffering. This is the only consolation the only authentic hope in
samsara and the Samayas, which are the Samayas of maintaining all the boundaries, which
keep the purity of context in view. When those are broken then pure magic becomes black
magic. This is why all the…even the seemingly unimportant Samayas are important because
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they are aspects of how we maintain pure magic phenomena under the onslaught of black
magic agony. Because it's not really like you're a psychiatrist who has a patient who thinks that
they're Mohammed Ali. It's more like you are the one sane person in an entire world of
Mohammed Alis. It's like everyone in the world thinks they are Mohammed Ali and you have
to be very careful to create a circumstance in which you can maintain your sanity.
There is a Sufi story about this, which is really great. It goes …once there was a Sufi
sage, a saint, and he had a dream that the next day there would be a rainfall and that that
rainfall, whatever water that rainfall touched would contaminate. So that anybody who drank
that water would go insane. So the sage went immediately to the king and told him of his
dream and the king knew this was a great sage and so he listened carefully. And they set aside
jar after jar after jar of pure water and sealed them up so that there was no chance of the
rainwater could possibly touch them. And rain water fell from the sky and entered into the
streams and the lakes and the aqueducts and the water treatment facilities, all the water was
contaminated. And everybody when they went to drink out of their faucet or drink out of a
water fountain or drink out of a well, became insane. So soon everybody was insane except for
the king and this one sage because they had maintained this pure clean water. And days go by,
and all the people of the town who are insane together they have a collective agreed-upon
insanity from having drunk the same water. Begin to think that the king and sage are very very
odd people, there is something wrong with them. They are not in agreement with general
phenomena. And so they began to pressure them and be angry at them and resentful towards
them, they think something’s wrong, they think maybe the king has to be deposed, maybe there
needs to be a military coup, and clearly the king and his main adviser have gone insane.
Because their personal sanity phenomena is not in agreement with the general phenomena of
insanity. And the king and the sage see this happening, and the become more and more
alienated because they are not Tantric Buddhist practitioners, they don't know how to abide
was skillful means among the insane. So they become more and more upset and more and
more alienated and finally after about a week and a half the King looks at the sageand the sage
looks at the king and say there's only one thing to do and they both go to the sink and get a
glass of water and drink it so that they can be in agreement with the general insanity
phenomena of the kingdom that they were ruling over.
In order for this not to happen, while fledgling Tantricas, little fetuses don't get
miscarried. We have Samaya. We have all of the aspects of Vajrayana: protection circles,
protected spheres, protectors, Samaya, and the technical understanding of the path. So that our
pure magic phenomena of the inner Tantras does not become the black magic agony of sentient
beings and when those who have made the agreement to abide within that sphere, whatever
those agreements are and they are different for every sadhana, different for every activity,
different for everything that one does. Whoever has made those agreement must not break
those agreements. Because it causes this transmutation of pure magic phenomena into black
magic agony.
Does this make sense? That's why Tsochen Khandro and I have been stressing lately,
emphasizing the importance of maintaining the dignity and the secrecy of secret mantra
teachings. It's why when the paintings are done on this wall the door will be locked and only
those who have the empowerments to practice the practices to actually do the practices that are
displayed on the walls will come into this room because it weakens the protective boundaries
of the practice otherwise, this is why Tsochen Khandro and I plan to maintain much stricter
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boundaries and disposition in West Virginia with a space in West Virginia and also with our
disposition with in relation to all of you, because now we are going into much more profound
levels of secret mantrayana teachings. The stakes are higher the benefits are greater the costs
of screwing up are more profound.
But the benefits… and I’m going to read this quote one more time, because it really
sums it up so beautifully: “To release all sentient beings from their black magic agony.” Why
is it black magic agony? Because all appearance is magic, appearance is magic, it’s only mind.
It's either deluded conceptuality or pure open vastness. To release all sentient beings from their
black magic agony and repeatedly being lost and losing, Buddha has revealed the pure magic
phenomena practice of the inner Tantras. Pure magic is seeing all appearance as a deity and
pure land whose essence is always stainless Emptiness which never causes suffering of
samsaric reality.
Even though that which is pure seems to the deluded samsaric mind to be impure it has
in fact never been so. It is the manner in which this is true, that is exactly the essence of the
vase empowerment. The vase empowerment, which is not mere words, but is the transmission
and pointing out instructions which removes the disciplines ingrained habit of impure
perception, through this the disciple understands how the world and its inhabitants, its
aggregates, its elements, its sense factors. Even while appearing impure are in fact pure. And
through cleansing the stains and recognizing primordial wisdom, samsara is liberated fully as
the enlightened state. It is through the Masters’ kindness. It is the Masters’ kindness that the
disciples momentary delusion is cleared away and the ground for taking one's seat as the child
of a noble family is given. An empowerment is an authorization. It is like the enthronement of
a child, prince. The child is a prince until such time as they are enthroned and then they can
act as a king. The child of a noble family of the Buddha’s doctrine and the sutric and
Mahayana vehicles until they are enthroned through the vase empowerment can now act as a
king of secret mantra. But from that point then its through empowerment of the path, the
empowerment as the result is gained through certainty which melts the ice of samsara into the
nectorous water of Enlightenment. And the Masters’ kindness, the disciples’ faith comes
together, then the disciples’ momentary delusion is eliminated. And the first step is the Vase
Empowerment and the Samaya to see all appearances as pure.

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 The Generation Phase: Study Outline

Beginning a Conversation on Generation and Completion Phase:

The two stages of Deity Yoga according to Vajrayana

I. The Starting Point

The supreme importance of having the proper foundation before entering into Generation
Phase practice.

A. Truly and deeply contemplating and integrating the meaning of the pre-
preliminaries and the preliminaries of Tantra into one’s life forms the foundation.

1. The four thoughts that turn the mind to Dharma

2. The pre-preliminaries of Tantra
3. The supreme intention of compassion and impartial affection for all beings
4. Training in the accumulation of merit and wisdom

B. Without this foundation, even if you develop experiences of meditation, they will
not be complete. They will be partial. They won’t communicate to you, in a way that
transforms your being , the completeness of realization. Also the realizations will not
be stable.

II. A Brief Overview - The Two Stages of Deity Yoga According to Vajrayana
All of Buddha’s teachings are contained within the two stages of Generation and Completion
Phase.

A. Generation Phase/Kye-rim/Mahayoga, “The basis”

1. Removing obscurations
a. Removes the gross confusions about appearances

2. What is Accomplished
a. Taming the mind
b. The wisdom that recognizes all appearance as the sublime radiance of
appearance-emptiness becomes stable.
c. One recognizes appearances to abide in and as the palace of appearance-
emptiness, which is nothing other than Buddha Nature.
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 d. Generation Phase relates to the Vase empowerment which empowers one
to visualize oneself as the Deity and one’s surroundings as the palace of
the deity.
e. Generation Phase practice is what allows you to accomplish, fulfill, your
Bodhisattva Vow to help all sentient beings; lays the foundation for the
fully realized activity of a Buddha.
f. When practicing the 4 activities/cultivating the 4 karmas of a Buddha –
the spontaneous appearance of the wisdom deity as your own awareness
acts in all realms, according to these 4 capacities.

B. Completion Phase/Dzokrim/Anu Yoga, “The path”

1. Removing obscurations
a. Removes the subtle confusions about the non-duality of bliss and
emptiness.

2. What is Accomplished
a. Realizing the empty yet blissful result
b. The other three Tantric empowerments are accomplished through
Completion phase practices.
c. Completion phase is what gives us mahamudra siddi.
d. Accomplishes the wisdom beyond all activities because a Buddha engages
in the four karmas without any intentionality.

C. Great Completion Phase/Dzogpa Chenpo (Dzogchen) /Ati Yoga, “The ultimate

result”

1. Removing Obscurations
a. Removes the final subtle-most confusion about beingness existing at all.

2. What is Accomplished
a. To rest at ease in the ultimate result
b. A Buddha must rest within the great completion or mahamudra realization
of inaction, so that the action which is Buddha nature can take place
perfectly.
c. To not stray from resting in the natural nonduality of awareness and
appearance

So to tame the mind and realize the generation phase, and to realize the empty yet
blissful result, these two together are the purpose of Generation and Completion.

To tame the mind we rely on Generation, to realize the blissful result we rely on
Completion, and then to rest at ease in the ultimate result we rely on Dzogchen.
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 You have Generation, Completion, and Great Completion. They are not static pieces,
or steps. They are a single dynamic process. They are organic and living.

III. Generation Phase of Deity Yoga

“The truth of our existence is that body, speech, and mind are not divisible but form the
single tapestry of human experience. They’re the existential reality as a single whole for us
as human beings. So Tantra brings all of these together in the single practice of
Generation phase, but for the purposes of this discussion they are separated into the single
parts to go over how each one functions.”

A. Yoga of Form – visualizing the deity’s body.

This is the essence of the Vase empowerment which has authorized you to practice
visualization of your own body as a divine vision. The Samayasattva and Janasattva
have never been separate. But because sentient beings have the tendency to dualize, the
tendency to dualize is reversed by bringing them back together as one.

1. Generating the visualization of the deity: The Samayasattva, or Commitment

Being (Samaya=Commitment, sattva=Being.)

a. The three samadhis

i. The Samadhi of Transcendent Reality

Connecting with the primordial purity; the essence of
spaciousness; the all encompassing purity of mind’s true
essence.

1. Clear away stagnant, stale winds/airs/mind (e.g. 9 rounds

breathing)
2. Practice the 3 AH dissolving meditation
3. Rest, for a moment, in that spacious ease where there’s
no conceptual elaboration; in the original purity of
empty-nothingness

ii. The Samadhi of Luminous Clarity

Integrating the natural luminous brilliance of awareness.
Naturally, from that empty essence something arises, because
the empty essence is not a mere emptiness. The luminous,
radiant, aspect of awareness is going to manifest something.

1. This is the point where confusion arises for sentient

beings.

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 2. Instead of becoming confused by the fact of arising, as
soon as it is arising you instantly shape it with the
intention of all pervasive compassion.
3. This compassion is vast and profound, and rooted in the
understanding that perceptions are illusory luminous,
emptiness, light and nothing else. “May my impartial
compassion bring all beings to that.”

iii. The Causal Samadhi

Opens the unity of emptiness and clarity out into the appearing
manifestation, the ceaseless becoming of wisdom magic.

1. The cause of appearance are the emptiness and clarity

coming together, like a mother and a father.
Kuntuzangmo the emptiness aspect of appearance,
Kuntuzangpo, the radiant clarity of awareness – come
together and they give birth to the child of magical
illusions.
2. In the third causal samadhi something is going to arise.
So what you do at that point is turn that into the
visualization of the seed syllable.
3. bring total absolute attention into that visualization, so
that the very sense of a self becomes that visualization.

“These are not three static moments separated from each other, but a single instantaneous
dynamic process. Each one happening across the total sphere of awareness, simultaneously, a
singularity which is the way appearance arises.”

b. Becoming the three kayas of a Buddha:

What is purified? What is perfected? What is ripened?:

i. First Samadhi
1. Purifies death
2. Perfects realization of dharmakaya (“the liquid bliss
realm which is becoming appearances”)
3. It ripens, or lays the foundation/prepares the way for the
Completion phase where the empty expanse of wisdom’s
clear light is realized.

ii. Second Samadhi

1. Purifies the bardo
2. Perfects the realization of sambhogakaya
3. Ripens the Completion phase action, whereby the
natural, pure, compassion rises from the clear light.

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 Laying the foundation for the arising of “the divine being
of nonduality”.

iii. Third Samadhi

1. Purifies the moment of birth
2. Perfects realization of nirmanakaya (“the manner in
which nirmanakaya arises from the sambhogakaya”)
3. Ripens the way in the Completion phase for the actual
wisdom deity to arise from the union of emptiness and
luminosity.

2. Inviting an actual wisdom deity to reside in your visualization:

The Janasattva, or Wisdom Being (Jana=Wisdom, sattva=Being)

B. Yoga of Speech – reciting the mantra

C. Yoga of Mind - where one realizes the clear light nature of mind

IV. Completion Phase

Three Samadhis:
In completion phase the 3 samadhis become the bliss, clarity, and non-thought.

V. Great Completion Phase

Three Samadhis
In Dzogchen, those 3 become essence, nature and energy of awareness

“As before, the changeless Dharmata”

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The Three Samadhis
The Way in which Buddhas Manifest Non-Dually

1. Samadhi of Transcendent Reality

2. Samadhi of Illuminating Luminous Clarity
3. The Causal Samadhi

Samadhi What is Purified? What is What is Ripened?

Perfected?
1. Transcendent Existence of Death – the Dharmakaya The empty expanse
Reality basis of personal identity of Wisdom’s clear
is dissolved into light
Nothingness
2. Illuminating Bardo between death and Sambhogakaya The union of
Luminous rebirth – recognizing the emptiness and
Clarity play of the singularity of luminosity which is
phenomenon becoming
appearance, the
natural pure
compassion
3. The Causal The moment of taking Nirmanakaya The actual arising of
Samadhi birth – form arising is the Wisdom Being
nothing other than the play in non-duality
of the union of emptiness
and luminosity

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The Vajra Body

All appearance, self and other, both the world and its beings,
Arisen from conditions, without self nature:
Like a dream, like an echo, like mirage or like a rainbow,
Though they appear they are impermanent and without self nature.

The breath we take will cease.

Close friends and lovers will be left behind.
Our possessions will be enjoyed by others.
Everything will be lost.

This life, like a mirage, fleeting and slipping away –

I have great devotion for those who realize this.
This life, like a dream or an illusion –
I have great compassion for those who do not realize this.

Entering into the view of Tantra

Touch the place on the body.
Say the name of the yidam.
Visualize a pureland (such as an area of jungle or an open field) in the point you have touched, where a dancing
couple (yabyum) resides. Visualize a daka and dakini in each place of the body.

Example: Touch the right ear and say Uddiyana, and visualize the place of Uddiyana at the right ear with a
daka and dakini there dancing.

Memorize through combining a kinesthetic sense, visualization, and the term.

The foundation of the view of tantra is that the body is a country comprised of vajra cities. And in the vajra
cities of the body are all these beings, and the body itself’s aggregates and elements are Buddhas.

24 places of body, speech and mind:

The unexcelled pureland and celestial pure lands, and the sacred places where the heroes and
heroines (Pawo/Khandro) are assembled, the 24 sacred lands are the inner meaning of your Vajra
body.

8 of mind: Throat – Lampaka Anus – Grihadevata

Crown – Jalandra Underarms – Kamarupa Thumbs and big toes – Maru
Eyebrows – Pulliramalaya Nipples – Odra Thighs – Saurashtra
Nape of the neck – Arbuda Navel – Trishanku Calves – Suvarnadvipa
Top of head – Rameshvara Tip of the nose – Koshala Fingers and toes – Nagara
Right ear – Uddiyana Palate – Kalinga Knees – Kulanta
Left ear – Godavari Heart – Kanchika Ankles – Sindhu
Eyes – Devikota Groin – Himalaya
Shoulders – Molava 8 of body:
8 of speech: Sexual organs – Pretapuri
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Aggregates and Elements:

Within the infinite expanse of awareness appearance – Kunzang Yabyum – the heart of
Prajnaparamita are all the Buddhas and yidams:

The five aggregates (skandhas) are the Five Male Buddhas –

Perception Form Feeling Consciousness Formation
Vairochana Akshobya Ratnasambhava Amitabha Amoghasiddhi
OM HUNG TRAM HRI AH

The five elements are the Five Female Buddhas –

Space Water Earth Fire Air
Dhatvisvari Mamaki Locana Pandara Samaya-Tara
HAM MAM LAM PAM TAM

Heart
Skandha/Buddha/Syllable Element/Buddha/Syllable
Perception Space
Vairochana Dhatvisvari
OM HAM

Eye
Skandha/Buddha/Syllable Element/Buddha/Syllable
Form Water
Akshobya Mamaki
HUNG MAM

Tongue
Skandha/Buddha/Syllable Element/Buddha/Syllable
Feeling Earth
Ratnasambhava Locana
TRAM LAM

Nose
Skandha/Buddha/Syllable Element/Buddha/Syllable
Consciousness Fire
Amitabha Pandara
HRI PAM

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Ear
Skandha/Buddha/Syllable Element/Buddha/Syllable
Formation Air
Amoghasiddhi Samaya-Tara
AH TAM

The Four Right and Left Sense Channels and the Four Limbs:

The Four Sense Channels on the right are the four pure sense consciousnesses embraced
by the four pure sense objects:
Sense Channels Male – four pure sense Female – four pure sense
Right side consciousnesses objects
Eye Kshitigarbha Lasya
Ear Vajrapani Gita
Nose Akashagarbha Malya
Tongue Avalokiteshvara Nritya

The Four Sense Channels on the left side are the four pure sense faculties in union with
the four pure times:
Sense Channels Male – four pure sense Female – four pure times
Left side faculties
Eye Maitreya Dhupa
Ear Nirvaranaviskambhin Pushpa
Nose Samantabhadra Aloka
Tongue Manjushri Gandha

The four limbs are the aspects of the body – consciousness, faculty, objects and the
experience – and are the four male gate keepers in union with the four extremes as the
four female gate keepers:
Four Limbs Four Male Gate Keepers Four Female Gate Keepers
Right hand Yama Dhupa
Left hand Mahabala Pasha
Left foot Hayagriva Shrinkhala
Right foot Amritakundali Ghanta

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The forehead, tongue, throat, heart, navel and genitals are the purified six realms arisen as
the six Buddhas.

The hairs and the pores of the body are the mandalas of Herukas.

The Eight Heart Channels:

The heart chakra is called the Dharmachakra and is the seat of mental consciousness and
is connected to the state of deep sleep and is the realization site of Dharmakaya.

The center is the wheel symbol and is the domain of the Buddha family. From this the
four major families come out in the cardinal directions.

Great Jewel, Great Lotus, Great Vajra, Great Strength’s Action

In the intercardinal directions are;

Apprehender of forms called – Great Protector
Apprehender of sounds called – Great Sound
Apprehender of smells called – Great Joy
Apprehender of tastes called – Great Intoxication

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The Square Palace

From the casual syllable HUNG light radiance pervades the sky of empty spaciousness.
The ground becomes a vajra ground and one does the protection circle creating the vajra
canopy, flames ect…..

This practice will purify the conditions of birth in future times and allow the auspicious
birth. In the time of ones practice becoming more mature it allows for destruction of the
obstructing forces of the four demons and eliminates obstacles for tsa lung tigle practice.

Inside of the protection circle, from the syllable HUNG fall the E YAM RAM BAM
LAM and SUM as tigle of the colors blue, green, red, white and yellow – SUM is Mt.
Meru. The element light falls like dust forming a vajra ground of elements smooth and
pure – in the center of this is a vast lotus with a sun and moon atop it and in the middle of
this is a crossed vajra blue in the middle, white above, yellow to one side, then red, then
green.

This visualization allows the five elements to purify into dharmadhatu, the five Dakinis to
be realized, Mt. Meru is the central channel and five charkas. The celestial palace appears
upon this smooth plain of vajra earth from the rumble of the thunder syllable BHRUM.

Bhrum or Dhrum is the sound of Vairocana, a vase, the celestial palace and the crown
chakra. The celestial palace is the nature of Vairocana and is generated upon the vajra
ground and double dorje.

From Magical Matrix text:

Everything is gathered within the secret palace

The space of Dhrum.
Activity and the nature are pure,
As the precious vessel of Buddhahood.

Externally Dhrum is the seed syllable of the palace internally it is the seed syllable of the
secret place of the consort.

DHRUM BISHO BISHUDHE means – Dhrum and then Bisho means “varieties” and
Bishudhe means “naturally pure”

The square palace of great bliss has four doors

four doors.

1. emptiness: all phenomena have no inherent nature

2. signlessness: while they appear characteristics have no inherent nature
3. aimlessness: freedom from cultivating, restraining, accepting, rejecting

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 4. uncompounded: minds nature is free from activity or any effort

They are also the four immeasurables:

1. the wish for all sentient beings to receive happiness is love

2. the wish to free all those tormented by suffering is compassion
3. the wish that those with happiness never be separated from it is sympathetic joy
4. the wish that those with attachment and aversion be free from them and abide in
evenness is equanimity (Longchenpa)

There are eight steps up to the entrance which are transcendence of the eight worldly
concerns and also are the eight perfect freedoms.

1. because unceasing inner phenomena give rise to all outer phenomena outer forms
are seen as magical empty appearances thereby reversing fixation upon
appearances as true = perfect freedom of form possessor watching form
2. without any concept of an inner the outer is seen without fixation on outer or
inner as true= perfect freedom of the formless watching form
3. seeing everything as one taste of emptiness liberates grasping = perfect freedom
of attraction
4. seeing mind to be like sky = perfect freedom of sky like limitless sense sources
5. realizing everything is play of wisdom mind = limitless consciousness sense
sources
6. being without any duality = perfect freedom of no sense sources at all
7. the pacification of all experience is the = perfect freedom from conceptual and
non conceptual sense sources
8. having eliminated any consideration, fixation, grasping to phenomena = perfect
freedom of exhaustion

Lastly the eight steps symbolize the 8 lower vehicles leading to Ati

The square palace of great bliss has four doors and four windows. The outside of the
walls are in the four colors – each side one color. The walls of the palace are made of
crystal and the light which hits it causes four bands of color to ascend the bottom third of
the walls. There are jewels of diamond, gold, ruby and emerald studded in the walls as
well as windows displaying the five wisdoms within the five wisdoms and the Buddha
karmas. The windows are - square and studded with diamonds displaying the pacifying
karma of the Buddhas and the mirror like wisdom

“the mirror like wisdom has pacified the characteristics of the dualistic mind.”
Longchenpa

circular and framed in gold symbolizing the karma of enriching and the
equalizing/equanimity wisdom

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“The wisdom of equanimity is that which does not abide in the limit of samsara or
nirvana. Without abiding, resting in tranquility, is said to be the great nature of
equanimity.” Longchenpa

half moon shaped and studded with rubies symbolizes the karma of magnetizing and the
discerning wisdom

“Discerning wisdom is understanding all knowable things without confusion.”

Longchenpa

Triangular and studded with emeralds symbolizes the karma of destruction and all
accomplishing wisdom.

“All accomplishing wisdom engages in whatever activity is necessary to meet the needs
of those to be tamed.” Longchenpa

The cornice symbolizes unchanging wisdom.

The garlands of jewels which hang from it are the unity of the three kayas beyond
meeting and parting.

The eaves symbolize the compassion of the Buddhas that protect all beings – the kindness
of the lama.

The portico is the vajra bodies support of the ornamental play of awareness as offering
goddesses and offerings.

The railing on the portico is the supreme guru’s protection of all beings.

On the portico are five offering goddesses each emanating five more from their hearts.
They offer forms, sounds, scents, tastes and feelings as clouds of pleasurable sense
perception.

In the center of the palace is the elephant throne.

112
113
 SAMBHOGAKAYA
(from A Small Golden Key by Thinley Norbu Rinpoche)

THE FIVE CERTAINTIES

SAMBHOGAKAYA (LONGS. spyod rdzogs sku) means enjoying the wealth of the five
certainties (Nges.pa lnga), which are certain place, certain teacher, certain retinue, certain
time, and certain teaching.

1. According to the Mahayana, the five certainties are as follows:

The certain place is the Ogmin (Akanistha) buddhafield or

universe within which are the buddhafields of the four
directions and the center:

In the center is the buddhafield of Namparnangdzed (Vairocana), called

Tugpokopa;
In the east is the buddhafield of Mikyodpa (Aksobhya), called Ngonpargawa;
In the south is the buddhafield of Rinchenjungne (Ratnasambhava), called
Paldangdenpa;
In the west is the buddhafield of Nangwathaye (Amit5bha), called Dewachen;
In the north is the buddhafield of Donyoddrubpa (Amoghasiddhi), called
Lerabdzogpa.

The certain teachers are the five victorious ones (jinas), the buddhas of these
buddhafields. According to the general Mahayana system, they have the thirty-two noble
marks (mTshan. bzang. po sum chu. rtsa. gnyis) and the eighty excellent signs (dPe.byad
bzang.po brgyad.bchu).

The certain retinue in these buddhafields is not composed of ordinary individuals; it

consists solely of tenth-stage bodhisattvas, such as Sayinyingpo (Ksitigarbha),
ChagnadorJe (Vajrapani), Namkhainyingpo (Skt. Akasagarbha), Chenrezig
(Avlokitesvara), Jampa (Maitreya), Dribpanamsel (Sarvanivaranaviskambhin),
Kuntuzangpo (Samantabhadra), Jampalyang (Manjusri), etc.

The certain time is the perpetual, continuous teaching of the Dharma.

The certain Dharma teaching is the Mahayana doctrine.

The Ogmin (Skt. Akamstha) buddhafield of the Mahayana system is considered by the
highest Vajrayana to be a half-nirmanakaya, half-sambhogakaya buddhafield. (Phyed.
sprul iongs.sku) because in Ogmin the certain retinue or disciples are different from the
certain teacher; that is, they are not his emanations. Since the disciples are tenth-stage

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bodhisattvas, they are nirmanakaya; since the teachers are the five buddhas, they are
sambhogakaya.

2. According to the highest Vajrayana, the five certainties are the following:

The certain place is the "Great Ogmin" ('Og.min Chhen.po) or Self-Nature

Ogmin;

The certain teachers are the five buddhas with their consorts (Yab-yum);

The certain retinue are the fulfilled bodhisattvas, male and female, such as
Sayinyingpo, Chagnadorje, Namkhainyingpo, Chenrezig, Gegmoma, Luma,
Threngwama, Garma, etc;

The certain teachings are all the highest Vajrayana teachings, and all sounds and
words are characteristicless;

The certain time is the "timelessness of primordial purity" (Ka.dag.gi dus).

Since in the Ogmin Chenpo buddhafield of the highest Vajrayana, the certain retinue are
the fulfilled male and female bodhisattvas, they are the reflection of the five buddhas
yabyum (with consort), and their Wisdom Minds are not different from those of the five
buddhas. Because of this, all the highest Vajrayana teachings are displayed by the five
buddhas to the fulfilled male and female bodhisattvas. Since the Wisdom Mind of the
certain teacher and certain retinue is not different, and the certain teaching arises
spontaneously, the question can be asked: why is there this teaching? It is a spontaneous
gesture which is necessary for teaching the nirmanakaya. It is necessary because, without
the dharmakaya, there is no sambhogakaya; without the sambhogakaya, there is no
nirmanakaya; and without the nirmanakaya, there is no teaching for the benefit of sentient
beings. But this spontaneous gesture is without motive, because the teaching is the
natural manifestation of the Great Ogmin.

THE PEACEFUL SAMBHOGAKAYA DEITIES

[Zhi. ba'i longs. spyod rdzogs. sku]

1. THE FIVE BUDDHA FAMILIES

The certain teachers in the Great Ogmin buddhafield of the Vajrayana are the five jinas,
or buddhas, with their consorts.

The "self-nature of the five skandhas, primordially pure, is the five buddhas" (Phung. po
lnga ye. nas dag. pa'i rang. bzhin rgyal.ba rigs.lnga), and the "self-nature of the five
passions, primordially pure, is the five wisdoms" (Nyon.mongs.pa lnga ye.nas dag.pa'i
rang.bzhin ye.shes lnga):

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 The self-nature of the skandha of form (gZugs kyi phung. po), primordially pure,
is Namparnangdzed; and the self-nature of the passion of ignorance, primordially
pure, is the wisdom of the dharmadhdtu (Chhos. dbyings ye. shes);

The self-nature of the skandha of consciousness (rNams.shes kyi phung.po),

primordially pure, is Mikyodpa; and the self-nature of the passion of anger or
aversion, primordially pure, is the mirror wisdom (Me. long ye. shes);

The self-nature of the skandha of feeling (Tshor. ba'I phung, po), primordially
pure, is Rinchenjungne; and the self-nature of the passion of pride, primordially
pure, is the all-equalizing wisdom (mNyam.nyid ye. shes);

The self-nature of the skandha of perception ('Du.shes kyi phung.po),

primordially pure, is Nangwathaye; and the self-nature of the passion of desire or
attachment, primordially pure, is the discriminating wisdom (Sor.rtog ye. shes);

The self-nature of the skandha of intention ('Du.byed kyi phung.po), primordially

pure, is Donyoddrubpa; and the self-nature of the passion of jealousy,
primordially pure, is the all-accomplishing wisdom (Bya.grub ye.shes).

The self-nature of the five elements, primordially pure, is the self-nature of the five
consorts of the five buddhas:

The self-nature of space, primordially pure, is Yingkyi Wangchugma

(Dhatvisvari);
The self-nature of water, primordially pure, is Mamaki;
The self-nature of earth, primordially pure, is Sanggyechenma (Buddha-lecana);
The self-nature of fire, primordially pure, is Gokarmo (Pindara-vasini);
The self-nature of air, primordially pure, is Damtshig Drolma (Samayatara).

The body colors of the five buddhas are symbols of the predominant aspects which relate
to the passions in the minds of individual sentient beings.1

The white body of Namparnangdzed is the symbol of being without any fault
whatsoever;

The yellow body of Rinchenjungne is the symbol of possessing the greatest

qualities;

The red body of Nangwathaye is the symbol of having the great love of aimless
compassion for all sentient beings;

1
 Although  each  buddha  may  appear  in  his  one  body  color  symbolizing  a  predominant  aspect,  he  
possesses  all  of  the  qualities  of  all  the  buddhas,  not  just  the  one  quality.  A  many-­‐colored  body  is  the  
symbol  of  containing  all  the  qualities  of  the  buddha  families  together.  

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 The green body of Donyoddrubpa is the symbol of various activities;

The blue body of Mikyodpa is the symbol of the unchanging dharmata.2

According to the highest Vajrayana system, all the buddhas have the thirty-two noble
marks and eighty excellent signs. They also emanate sixteen male bodhisattvas and
sixteen female bodhisattvas, who together are also called the thirty-two noble marks.
Each of the sixteen male bodhisattvas is adorned with the five crowns of the buddhas, all
together making eighty crowns, which are also called the eighty excellent signs.

The thrones of the five buddhas of the mandala are symbols of their qualities:

The snow-lion throne of the buddha in the center of the mandala is the symbol
that all five buddhas have the "four fearlessnesses" (Mi. jigs. pa bzhi) which
subdue the four demons;

The elephant throne of the buddha in the east of the mandala is the symbol that all
five buddhas have the "ten strengths of wisdom" (sTobs bchu) which subdue the
ten unvirtuous actions;

The supreme horse throne of the buddha in the south of the mandala is the symbol
that all five buddhas have the great attribute of the "four bases [lit. legs] of
miraculous power" (rDzu.'phrul gyi rkang.pa bzhi), which enables unobstructed
passage everywhere;

The peacock throne of the buddha in the west of the mandala is the symbol that all
five buddhas have the absolutely perfect "ten powers" (dBang bchu);

The garuda or "shang-shang" throne of the buddha in the north of the mandala is
the symbol that all five buddhas have the "four activities" (Phrin.las bzhi) which
liberate one from birth and death;

The many jewels of all the five thrones are symbols that all five buddhas
are able to fulfill whatever needs sentient beings may have;

The lotus which is on each throne is the symbol that all five buddhas
remain in samsara for the benefit of sentient beings but are unstained by
its faults, like a flower which comes from the mud but is never touched by
it;

The sun and moon above each lotus are the symbols that all five buddhas
have skillfull means and wisdom inseparably.

2
 According  to  different  tantras,  the  body  color  and  mandala  position  of  Namparnangdzed  and  
Mikyodpa  can  be  interchanged,  so  it  is  essential  to  understand  each  tantra  system.  

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The articles held in the hands of the five buddhas, their retinues, and the wrathful deities
are also symbolic:3

The Dharma Wheel is the symbol of cutting through the passions of samsara;

The bell is the symbol of the sound of the dharmadhatu's great emptiness;

The dorje is the symbol of the indestructibility of all wisdom appearance of the
dharmadhatu;

The precious jewel is the symbol of containing all good qualities;

The lotus is the symbol of constant, aimless compassion toward all sentient
beings;

The sword is the symbol of cutting the net of existence;

The double dorje is the symbol of performing the various buddha activities; and

Weapons are the symbol of annihilating wrong views.

2. FULFILLED BODHISATTVAS

According to the highest Vajrayina teachings, the certain retinue are the fulfilled male
bodhisattvas and their consorts, the fulfilled female bodhisattvas, including:

The four inner male bodhisattvas: Sayinyingpo (Ksitigarbha), Chagnadorje (Vajrapani),

Namkhainyingpo (Akasagarba), and Chenrezig (Avalokite§vara);

Their consorts, the four inner female bodhisattvas: Gegmoma (Lasya), Luma
(Gita), Threngwama (Mala), and Garma (Nrtya);

The four outer male bodhisattvas: Jampa (Maitreya), Dribpanamsel

(Sarvanivaranaviskambhin), Kuntuzangpo (Samantabhadra), and jampalyang
(Manjusri);

Their consorts, the four outer female bodhisattvas: Dugp6ma (Dhupa), Metogma
(Pusdpa), Nangsalma (Aloka), and Drichabma (Garidha);

3
It is not possible to explain all of the many different articles here, but
explanations of them can be found by a close examination of various tantric sadhanas.
Only a few of the most general articles are explained here.
 

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 The four male guardians: Shinjeshed (Yamantaka), Tob-poche (Mahabala),
Tamdrin (Hayagriva), and Dudtsikhyi1ba (Amrtakundalin);

Their consorts, the four female guardians: Chagkyuma (Alikusa), Shagpama

(Pisha), Chagdrogma (Srnkhala), and Drilbuma (Ghanra), and so on, all together
with their retinues in their mandalas.

The self-nature of the consciousness of the sense organs, primordially pure, is the four
inner male bodhisattvas:

The self-nature of the consciousness of the eyes, primordially pure, is the

bodhisattva Sayinyingpo;

The self-nature of the consciousness of the ears, primordially pure, is the

bodhisattva Chagnadorje;

The self-nature of the consciousness of the nose, primordially pure, is the

bodhisattva Namkhainyingpo;

The self-nature of the consciousness of the tongue, primordially pure, is the

bodhisattva Chenrezig.

The self-nature of the sense organs, primordially pure, is the four outer male
bodhisattvas:

The self-nature of the sense organ of the eyes, primordially pure, is the
bodhisattva jampa;

The self-nature of the sense organ of the ears, primordially pure, is the
bodhisattva Dribpanamsel;

The self-nature of the sense organ of the nose, primordially pure, is the
bodhisattva Kuntuzangpo;

The self-nature of the sense organ of the tongue, primordially pure, is the
bodhisattva Jampalyang.

The self-nature of the objects of the sense organs, primordially pure, is the four inner
female bodhisattvas:

The object of the eyes is form, and its self-nature, primordially pure, is the dakini
Gegmoma, whose name means charming or coquettish dakini;

The object of the ears is sound, and its self-nature, primordially pure, is the dakini
Luma, whose name means singing dakini;

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 The object of the nose is smell, and its self-nature, primordially pure, is the dakini
Threngwama, whose name means garland-wearing dikini;

The object of the tongue is taste, and its self-nature,

primordially pure, is the dakini Garma, whose name means dancing dakini.

The self-nature of thoughts or conceptions, primordially pure, is the four outer female
bodhisattvas:

The self-nature of present conceptions or thoughts, primordially pure, is the

dakini Dugpoma, whose name means incense-offering dakini;

The self-nature of previous conceptions or thoughts, primordially pure, is the

dakini Metogma, whose name means flower-offering dakini;

The self-nature of future thoughts or conceptions, primordially pure, is the dakini

Nangselma, whose name means lamp-offering dakini;

The self-nature of thoughts or conceptions of uncertain time, primordially pure, is

the dakini Drichabma, whose name means scented water-offering dakini.

The self-nature of the body, primordially pure, is the four male guardians:

The self-nature of the consciousness of the body, primordially pure, is the

guardian Shinjeshed;

The self-nature of the sense organs of the body, primordially pure, is the guardian
Tobpoche;

The self-nature of the touch or feeling of the body, primordially pure, is the
guardian Tamdrin;

The self-nature of the consciousness of the touch or feeling of the body,

primordially pure, is the guardian Dudtsikhyilba.

The self-nature of the four extreme points of view, primordially pure, is the four female
guardians:

The self-nature of the eternalist point of view (rTag.par lta.ba), primordially pure,
is the dakini Chagkyuma, whose name means having-an-iron-hook dakini;

The self-nature of the nihilist point of view (Chhad. par lta.ba), primordially pure,
is the dakini Shagpama, whose name means having-a-noose dakini;

The self-nature of the point of view that there is ego (bDag.tu lta.ba), primordially
pure, is the dakini Chagdrogma, whose name means having-an-iron-chain dakini;

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 The self-nature of the point of view that there is reality or substance (mTshan.mar
lta.ba), primordially pure, is the dakini Drilbuma, whose name means having-a-
bell dakini.

According to the highest Vajrayana, the five buddhas and their five consorts, together
with the sixteen male and female bodhisattvas and the eight male and female guardians,
are the thirty-four peaceful deities in the sambhogakaya buddhafield of the self-nature
pureland. According to certain sadhanas for practicing samadhi, these thirty-four peaceful
sambhogakaya deities, Kuntuzangpo yab-yum, and the six buddha nirmanakaya
emanations (see chapter 16) are the "forty-two peaceful deities in the samadhi mandala"
(Ting. nge 'dzin dkyil. 'khor).

3. THE NINE SIGNS OF THE WISDOM BODY

(Zhi.ba'i tshul dgu)

There are nine signs of the wisdom body of the peaceful sambhogakaya deities:

A pliant body is the sign that ignorance has been purified;

A well-toned body is the sign that desire has been purified;
A delicate body is the sign that pride has been purified;
A perfectly proportioned body is the sign that anger or hatred has been purified;
A youthful appearance of the body is the sign that jealousy or envy has been purified;
A clear body is the sign that the defect of stains has been purified;
A radiant body is the sign of containing all excellent qualities;
An attractive body is the sign of having the perfection of all the thirty-two noble marks
and eighty excellent signs together;
Splendor and blessing of the body are the signs of vanquishing all things.

4. THE THIRTEEN ADORNMENTS

The peaceful sambhogakaya deities wear the "thirteen adornments of the peaceful deities"
(Tib. Zhi. ba'i rgyan. chhas bchu.gsum). These are the "five silken garments" (Tib. Dar
gyi chhas gos lnga) and the "eight jewel ornaments" (Tib. Rin.po chhe'i rgyan.brgyad).

The five silken garments are:

Patterned blue silken scarf (Dar. mthing khra'i gzil ldir),

Five-colored crown pendants (Kha dog sna lnga'i chod. pan),

Upper garment of white silk with golden design (Dar dkar. po gser. gyi ngang. ris.
chan. gyi stod. gyogs),

Lower skirt-like garment (Tshigs dgu'i smad dkris), and

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 Sleeves, as for dancing (Gar gyi phy.dung).

The eight jewel ornaments are:

Crown (dBurgyan),
Earrings (sNyan.rgyan),
Short throat necklace (mGul.rgyan),
Shoulder ornament (dPung.rgyan),
Middle necklace (Do.shal)
Long necklace (Se.mo.do),
Bracelets (Phyag, gdub), and
Anklets (Zhabs.gdub).4

THE WRATHFUL SAMBHOGAKAYA DEITIES

[Long.spyod rdzogs.sku khro.bo]

The wrathful sambhogakaya deities are the "natural wisdom skill of the peaceful
deities" (Zhi.ba'i rtsal) or "natural selfluminosity of the peaceful deities" (Zhi. ba'i rang.
mdangs) . Within peaceful, equanimitous wisdom, there is no demon of spiritual
substantiality; there is no clinging to the duality of self and others. This is the "basic self-
nature of the natural wrathful dharmata" (Chhos.nyid ngang.gis khro.bo). There are many
wrathful deities whose mandalas are spontaneously self-created from the wisdom-skill of
the five glorious herukas. These are the endless mandalas of their own pure perceptions
of body, speech, mind, excellent qualities and activities. Their wisdom body, wisdom
speech, and wisdom mind have three aspects each, which are explained below as the
"nine wrathful aspects." The number of excellent wisdom qualities is endless, and the two
aspects of wisdom activities are the gestures of annihilating samsara and guiding sentient
beings to nirvana. All together, these are the aspects of the wrathful sambhogakaya.

1. The five herukas are described as follows.

Chemchog Heruka is the lord, or principal heruka:

His dark-brown body color symbolizes that ignorance is not abandoned, but is
spontaneously purified into the wisdom of the dharmadhatu;

His nine heads symbolize the nine states of being ` joined in equanimity"
(sNyoms. jug dgu);

His eighteen arms symbolize the eighteen great emptinesses;

4
According to some systems which omit the crown and anklets and include the
"garland of (lowers" (Me.tog.gi phreng.ba), there are seven jewel ornaments. These seven
ornaments symbolize the "seven branches of enlightenment" (Byang.chhub kyi yan.lag
bdun).
 

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 His eight legs symbolize the "eight deliverances" (Tib. rNam. thar brgyad; Skt.
aslau-vimoksha);

His spread legs symbolize the wrathful aspect of subduing demons; and

Rudra, who is the cushion beneath his feet, symbolizes the annihilation of
ordinary ego and the subduing by his wisdom skill of those beings like Rudra who
come into the world.

Vajra Heruka's white body color is a symbol that anger or hatred is not abandoned, but is
spontaneously purified into mirror wisdom.

Ratna Heruka's yellow body color is a symbol that pride is not abandoned, but is
spontaneously purified into all-equalizing wisdom.

Padma Heruka's red body color is a symbol that desire is not abandoned, but is
spontaneously purified into discerning wisdom.

Karma Heruka's green body color is a symbol that jealousy is not abandoned, but is
spontaneously purified into all-accomplishing wisdom.

The three heads of each of these four herukas symbolize the three kayas;

Their six arms symbolize annihilating the six kinds of consciousness which cause rebirth
as the "six classes of beings" ('Gro.ba rigs drug);

Their four legs symbolize annihilating the "four kinds of samsaric birth" (sKye. gnas
bzhi); and

The male and female rudra cushions under their feet symbolize subduing the "four
demons" (bDud bzhi).

2. The nine wrathful aspects of the wrathful deities are the three of body, three of speech,
and three of mind. The three aspects of wisdom body are:

The wrathful deities show captivating aspects in order to lead beings who have
desire out of samsara;
They show heroic aspects in order to lead beings who have anger or hatred out of
sarnsara; and

They show fierce aspects in order to lead beings who have ignorance out of
samsara.

The three aspects of wisdom speech are:

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 They utter attracting, laughing sounds (like ha, ha, hi, hi, etc.) in order to lead
beings who have desire out of samsara;

They utter harsh, threatening sounds (like hum, hurl, phat, phat, etc.) in order to
lead beings who have anger or hatred out of samsara; and

They utter wrathful, thunderous sounds (like woor, woor, dir, dir, etc.) in order to
lead beings who have ignorance out of samsara.

The three aspects of wisdom mind are as follows:

Their minds show compassion in order to lead beings who have desire out of
samsara;

Their minds show magnificent power in order to lead beings who have anger or
hatred out of samsara; and

Their minds show tranquillity in order to lead beings who have ignorance out of
samsara.

3. The eight graveyard adornments (Dur.khrod chhas brgyad) of the wrathful deities are
described as follows:

The three garments (bGo.ba'i gos gsum), which are:

An elephant skin, which is a sign that ignorance has been subdued by the ten
strengths;
A human skin, which is a sign that desire has been subdued by "desireless great
compassion"; and
A tiger skin, which is a sign that anger or hatred has been subdued by "wrathful
compassion."

The two kinds of fastened ornaments (gDags. pa'i rgyan gnyis), which are as follows:

Human skull ornaments, dried and fresh, which are:

The crown of five dry human skulls (Thod. pa skam.po lnga'i dbu.rgyan),
The garland of fifty fresh heads (rLon.pa lnga. bchu'i do. shal),
The bracelets of fragments of human heads (Tshal.bu'i dpung.rgyan), and

Snake ornaments, which are:

The white-spotted snake hair ribbon, which is an ornament that symbolizes
subduing the caste of naga kings;
The yellow-spotted snake earrings, which are an ornament that symbolizes
subduing the caste of naga nobility;
The red-spotted snake necklace, which is an ornament that symbolizes subduing
the Brahmin caste of nagas;

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 The green-spotted snake bracelets, which are an ornament that symbolizes
subduing the ordinary caste of nagas; and
The black-spotted snake belt or sash, which is an ornament that symbolizes
subduing the lowest caste of nagas.

The three smeared things (Byug.pa'i rdzas gsum) symbolizing the subduing of jealousy,
which are:
Ashes piled on the forehead,
Blood spotting the bridge of the nose or cheeks, and
Moldy grease smeared on the chin.

These eight graveyard adornments together with the blazing fire of wisdom (Ye.shes kyi
me.dpung) and the vajra wings (rDo.rje'i gshog.pa) are the ten glorious adornments
(dPal.gyi chhas bchu). According to another system, the eight glorious adornments are
explained as follows.

The crocodile skin is symbolic of shining with splendor;

The sun and moon symbolize skillful means and wisdom inseparable; The fire of
wisdom symbolizes burning noxious beings;
The crescent-moon-shaped fangs or canine teeth symbolize cutting through birth
and death;
The vajra garments symbolize being completely mighty;
The armor of power symbolizes dwelling in the state of buddhahood; and
The iron double vajra symbolizes reversing harm.

4. The male deities have six bone ornaments:

A hair net of bone pendants hanging from the usnisa,5

Bone earrings,
A short bone necklace,
A long bone necklace,
A bone girdle, and
Bone bracelets and anklets.

5. The female deities have the five mudra ornaments symbolizing the five wisdoms:

The wisdom of the dharmadhatu is shown by the cakra on the crown of the head;
Discerning wisdom is shown by the pair of earrings;
All-equalizing wisdom is shown by the short necklace;
Mirror wisdom is shown by the bracelets and anklets;
All-accomplishing wisdom is shown by the girdle.

5
Crest on top of the head.
 

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There is also another system which explains the six bone mudra ornaments for female
deities:

Bone jewels on the right and left lower shoulders,

Bone lotuses on the breast,
Bone vajras on the back,
Bone cakras on the right and left shoulder blades,
A bone eternal knot at the waist, and
A bone double vajra at the navel.

There are also various adornments and symbolic objects held in the hands of peaceful and
wrathful deities. However, because there are so many different kinds of deities according
to different sadhanas, each with many different symbolic objects, it is not possible to list
them all here. They can be found by examining each sadhana.

All of the outer Ogmin Chenpo mandala in which the peaceful and wrathful
sambhogakaya deities dwell comes from the skill of these deities, and all is pure
buddhafield; nothing is soiled or impure.

THE SEVEN BRANCHES OF CONJUNCTION

According to the highest Vajrayana system, the sambhogakaya has the seven branches of
conjunction (Kha. sbyor yan.lag bdun). Since the three kayas are different aspects of the
same essence, all the qualities of the dharmakaya and nirminakaya are contained within
the sambhogakaya. The seven branches of conjunction of the sambhogakaya comprise the
three branches of nirmanakaya, the three branches of sambhogakaya, and the one branch
of dharmakaya together.

The three qualities of the seven branches of conjunction which refer to the nirmanakaya
are "great aimless compassion," "continuity," and "ceaselessness." Nirmanakaya is:

Filled with great aimless compassion (dMigs. med snying. rje chhen. po);

Through this compassion, "continuously, and without interruption" (rGyun

mi.'chhad) entering into activity in the realms of sentient beings; and

Always "effortlessly and ceaselessly" ('Gog.pa med.pa) doing whatever activity is

of benefit to sentient beings.

The three qualities of the seven branches which refer to the sambhogakaya are
"inseparably joined," "great bliss," and "complete enjoyment." According to this
description, the Sambhogakaya is:

"Inseparably joined" (Kha. sbyor) with the "goddesses of wisdom's self-

luminosity" (Ye. shes rang 'od kyi lha. mo rnams);

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 Through this joining, completely filled with the "great bliss which is free from
karmic outflows" (Zag.pa med. pa'i bde. ba chhen. po); and

Of the essence of the five certainties and "always sustaining the Dharma of the
wisdom lineage" (dGongs.brgyud kyi chhos), and hence "in perfect enjoyment of
wealth possessions" (Longs. spyod rdzogs. pa).

The quality of the seven branches of conjunction which refers to the dharmakaya is
"without self-nature." This means:

Even though having these excellent qualities of aspects, the insubstantial or

desireless essence is "without self-nature" (Rang.bzhin med.pa).

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 Part Two

Commentaries on Sadhanas

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129
From the Innermost Secret Lotus Essence: the Sadhana of the Lama called
“Wish-Fulfilling Jewel”

A collection of commentaries on the sadhana and tsog. Given at Tsogyelgar, Ann

Arbor Michigan, 2010-2011

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131
The Single Drop of Dharmakaya – The Great Completion

An extremely concise commentary on the method of the sadhana titled, “Wish

Fulfilling Jewel,” a supreme and swift means of liberation within the Nyingmapa
tradition of secret mantrayana.

1. Why do we enter spiritual practice? 2. How do we practice? 3. What is the

point and goal? 4. What are the methods and support of practice?

1. Well then, generally human beings enter spiritual practice for one of two
reasons and usually for both, intermixed organically. One is that they suffer. Life
seems problematic and, as one matures, one discovers that the whole adolescent
game of blaming others is a dead end. One discovers the very painful fact that one
does not so much have problems, as that one is a problem to oneself. The ‘problem
situation’ is feedback loop between the seeming internal and external worlds, this
feedback loop is called – ones ‘self’. The second is that mind, body, heart intuit
that there is something much deeper, vaster, more beautiful and elegant possible.
Our being longs into freedom and bliss. One intuits that the problem of oneself,
and the problem of oneself situated in a world of others, is not the full meaning of
life and this happy intuition, if not drowned by idiocy of shallow lifestyle, impels
one into a search for the true, the good and the beautiful. When the joy inherent in
awareness and appearance awakens to this intuition then the true meaning of life
comes alive in ones search for enlightenment.

The first is the truth that there is suffering, and the second is the truth that there is
an end to suffering; because of these two we cognize that there must be a cause of
suffering and a path to the end of suffering. This mysterious bliss that we all long
for is the end of suffering and the end of suffering is the birth of this bliss
discovered to be inherent and now complete and stable. Previously adventitious
stains of confusion had obscured it but now confusion purified the inherent reality
of awareness and appearance becomes obvious.

2. As for ‘How do we practice?’ there are as many ways as there are stars in the
sky or beings in existence. The path is not an assembly line held within prison-like
confines by static tradition or dogma. Rather it is a series of living methods
transmitted, shared by those whose abundance, arisen from the expansive light
rays of wisdom and love, pervade existence. The methods do not bring
enlightenment but remove the obscurations to seeing what is already the case – the
inherent Buddha Nature.

By interfacing with the methods and using our life experience as a laboratory for
experimentation and learning we live into the path as we walk it. Differing
methods, paths, are based on differing axioms, general characteristics, flavor,

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ethos, climate and act like the banks of a river in interdependence with the specific
qualities of ourselves that is like the flow of water. Together these make up the
dynamic called ‘path’. It is up to each person to discover a path that suits his or
her own characteristics and abilities.

3. What is the point or goal of our path? The goal is more a direction than a
destination for most of the path. An understanding of the subtle levels of wisdom
realized in the path requires far more than an intellectual contrivance. Authentic
advancement in spiritual understanding requires a concomitant change in the level
of ones Being. Progress on the path is never intellectual alone but is a change in
the entire way we live into embodiment and enworldment.

The path is embodied knowledge; realization is the making real in body, speech
and mind some mysterious truth. Ultimately it is only in realization of the fully
enlightened state that we can come to know the utter mystery and wonder of– it is
even beyond the categories being or non-being.

In the beginning we the wish to end our own and others suffering gives us
direction as does out longing into a mystery of life abundant. This direction is
refined by study, contemplation and practice. Each stage of the path is an ending
point of one level of understanding and the entry into a new level of practice and
exploration.

4. As for the methods. There are so many. Here I am talking to you of the method
of deity yoga in general and specifically its generation phase. There are many
technicalities to this practice. It might seem overly complicated but mind in its
deluded functioning is quite complicated as well. There are more elaborate ways
to practice this and also very unelaborated ways. In essence the unelaborated way
is to cultivate great faith in refuge, compassion for all beings, a devotional
relationship to the deity as embodiment of wisdom lama and then simply visualize
and chant. Very simple, very easy – except for the minds distractions.

There is no method so simple that it can free you from having to deal with minds
errors and distractions. It is your habit of delusion and so you must, individually,
work through it. There is no escapism in the path; you must handle the work of
transformation. You must deal with your business, clean up your mess and set
mind, body and feeling into harmonious disposition wherein they can intuit the
deep of the divine.

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Overview of generation phase:

The sole remedy for beings’ suffering is bliss.

By finding and honoring
the doctrine from which it arises,
may it remain eternally.

“That through which beings fall is that through which they must rise.” Hevajra
Tantra. In this human realm the cause of falling is grasping to desire and the
related dis-eases of hope and fear, aggression, pride and the like. All of which rise
from the root cause of desire arising from misunderstanding the bliss related to so
called subject and object.

Within the state of desire it is the action of confusing the relation of subject and
object – confusing what is inner for what is outer – that causes the problematic
disruption of wisdom mind. We are confused by our grasping to bliss. We fall due
to bliss and therefore we must rise in connection to bliss as well. Hence this
precious terma begins with this phrase

The sole remedy for beings’ suffering is bliss.

By finding and honoring
the doctrine from which it arises,
may it remain eternally.

There are many, perhaps infinite, dharmas taught by the victors in Buddha’s
lineage. There are at the very least 84,000 and amongst all of these there are none
higher than the doctrine that teaches how to attain enlightenment utilizing bliss as
the path. We should all honor this sublime doctrine. And how do we honor it? By
listening to its teachings, contemplating them and putting them into practice.
There is no other way.

Tantric sadhana is the method that utilizes bliss as the path and so it is the method
we practice. In all sadhanas, within the tradition of secret mantrayana, the tantric
doctrine, there are three phases. There are no exceptions to this. There are
sadhanas that are long, short and extremely concise and whether or not all of the
aspects are elaborated in words they are all contained within the meaning of the
sadhana. These three parts are:

1. the preparation
2. the actual practice
3. the conclusion

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1. The Preparation: This section includes all activities engaged to make the
space of practice suitable. For instance in this text it says, arrange a statue,
mandala, required implements, outer and inner tsog offerings and tormas. So
this section includes one-time activities such as this preparation done in advance
of beginning the sadhana and also includes those activities that one engages every
day such as offering the tormas for local spirits and gek tor. The Wish Fulfilling
Jewel practice includes no gek tor, and the like, and so is an example of how a
section is not included within the sadhana but it is assumed that one has received
the instructions in this and will know how to apply it as needed.

Within the sadhana the preparation section includes a. taking refuge b. generating
Bodhicitta c. seven branch offering d. removing obstructing forces e. demarcating
the boundary f. descent of blessing g. blessing the offerings … Again this sadhana,
being very concise, assumes as part of your daily life you have already done things
such as connected with the lineage transmission through prayers such as Seven
Line Song, wake up practice, and lineage prayers already.

In short all sections and activities prior to the generation of the actual deity fall
into the category preparation.

The Actual Practice: This section begins with a. the generation of the deity and
includes b. the invitation c. the request to remain d. prostrations e. offerings f.
inner offerings g. praise h. mantra

The Conclusion: This section includes all aspects of tsog, protector prayers,
dissolution, dedication of merit, aspiration prayers and prayers for such things as
good fortune.

In essence the sadhana must include refuge and bodhicitta, the actual method of
tantric yoga and the dedication of merit. Without refuge, bodhicitta and dedication
one is not even a Buddhist. Without the practice of the actual method of ripening
the mind, the resultant path of deity yoga, one is not a tantrica or dzogchenpa.

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The Preparation:

Within the sublime Nyingmapa tradition it is always best to begin with Seven Line
Song three times. This extremely powerful mantric prayer to Guru Rinpoche
insures connection with lineage and removes obstacles.

One can say this prayer at any time and in any form but if one has the
empowerment it is most powerful to say it while visualizing oneself as a deity.
Any deity will do but the most intimate with Guru Rinpoche is Yeshe Tsogyel so
to visualize oneself as Yeshe Tsogyel and sing this prayer is tremendously
powerful. One can visualize offerings streaming from ones heart within a flow of
rainbow light. These offerings fill the sky and bring great joy to Guru Rinpoche
who showers blessings down upon us.

Next it is very good to connect with the flow of blessing from the lineage of our
sadhana and Guru through lineage prayer. Here one such as Truthful Words of the
Rishis or others. It is also good to do the white and red torma offerings each day if
possible and for this one can use those from Dzinpa Rangdrol volumes.

The preparation for to engage the sadhana includes two parts 1. The general
preliminaries and 2. The specific preliminaries.

The General Preliminaries

The general preliminaries include the basis of Mahayana and the correct attitude of
renunciation and compassion. One must understand the differences in the attitude
of renunciation and compassion as it abides within the sublime and advanced
aspect of Vajrayana and the simpler, less dangerous, and less swift path of
Mahayana. Under no circumstances can one engage the swift and powerful path
of secret mantrayana without this foundation.

Within the text under consideration there are no long prayers for the Four
Thoughts that Turn the Mind to Dharma but it is assumed you have deeply
imbibed these and consider them every day. Here the text begins with Refuge.

With stable devotion and faith, first is taking refuge:

NAMO:
Bliss’ vast embodiment, emblem of the triple kaya,
Lord and source of mandalas, who displays the great third conduct,
In you the massing glorious victors, lamas, yidams and dakinis,
In this massing cloudbank blessing I go for refuge with devotion.

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When one takes refuge in a sublime source of dharma such as Guru
Padmasambhava then, if one gives it ones all, enlightenment will come very
swiftly indeed. To gain enlightenment one must take refuge in a perfect source of
wisdom. In the west arrogant people tend to think it is somehow a put down of
themselves to bow down to another. It is. But if one does not recognize the
shortcoming of ego then there is no need to enter dharma at all. This egoic
structure is indeed being put down and submitted to great inconceivable vast
wisdom. For those whose developmental ego is so insecure that they cannot
understand how this works there is no need to even mention the name dharma.

How is it that this works? The wisdom of Buddha Natured is inherent within us as
the most profound aspect of us. In fact all persona, masks of temporary
identifications, are nothing but fun house mirror distortions of this wisdom. It is a
truth that the qualities we recognize in others are recognizable only because they
exist, obviously or hidden, within ourselves and are beginning to make themselves
known.

When a person recognizes the seeming external object of refuge as perfect source
of wisdom realization this is only because the perfect dimension of wisdom
realization within themselves has begun to make itself known. Those who are
scared of bowing down, putting delusion into submission to wisdom, are simply
those who are as of yet to immature as human beings to recognize this inherent
wisdom mind when it appears in the seeming external world. In truth there is
neither inner or outer guru. What deluded sentient beings call inner and outer guru
is only perfect and pervasive non-dual wisdom mind appearing to lead one beyond
inner and outer. Vajrayana is not for immature beings for them there are many
paths that can allow them to grow slowly and surely in accord with their needs and
capacities.

Buddhas are always pure objects of refuge. They are always safe and secure and
one can enter into relation to them with great assuredness. It is not so very difficult
to determine whether a sadhana or teaching has those qualities that are in accord
with Buddha’s noble and sublime path of secret mantrayana.

Here, all sources of refuge are visualized in a single form. This is known as
‘knowing one accomplishes all’. This is not the place to go into detail about Guru
Rinpoche’s incalculable qualities. Suffice it to say that he is the summation of the
blessing power of the Buddhas of three times and reliance upon him is sufficient to
accomplish all siddhis and the benefit of beings.

For those who enjoy elaboration it is permissible to visualize the massing

gathering of yidams, lamas, dharmapalas, dakinis surrounding Guru Rinpoche. It
is always beneficial to visualize ones ordinary forms father and mother to ones

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right and left and actual and formless enemies in front and with this visualization
say the refuge prayer. Devotion must be cultivated with mindfulness, even when
it arises from clarity this is still necessary to strengthen and perfect its qualities
and results. And what is its supreme result? Nothing short of full enlightenment.
The luminous bright felt in devotion matures into the recognition and abidance
within the clarity aspect of mind’s nature inseparable from mind’s expanse.

Next is the cultivation of Bodhicitta.

NAMO:
This fathomless heap of sentient beings, each a precious caring mother,
The six realms a swirling suffering, ceaseless rounds of diverse torments,
Rouses the mind of Bodhicitta, the tender hearted great compassion.
And becomes the aimless great love, the path of every Rigdzin Hero.

Bodhicitta has many meanings in accord with the levels of understanding. Always
the higher understanding is inclusive of the lower understanding and in this way
the vows of each yana uphold all commitments of previous yanas. For instance
outwardly Bodhicitta is the determination, rooted in intellectual understanding and
feeling disposition, that one is entering the stream of teachings for the benefit of
all beings. One cultivates the altruistic motivation

What does intellectual understanding mean? It means one understands the deep
interrelatedness one has with all beings and combines this with the understanding
of the actual causes of suffering. All beings are equal in their desire to experience
happiness and not experience suffering but all beings are also confused as to the
causes of suffering. For this reason, like a moth flying toward the flame, beings
cause themselves burning suffering while thinking they are engaging in actions
that will bring about pleasure and joy. We are all equal in this condition, in the
condition that even more than having a problem we are a problem to ourselves due
to ignorance. Dharma is the path that removes ignorance and so by understanding
that ignorance is the cause of suffering and working to remove its cause for the
sake of all beings we cultivate compassion intention and action. So the verses of
Bodhicitta are the enactment of apsirational compassion.

Now sometimes in confusion people think that practical compassion in this

dharma context would mean going out and feeding the hungry, clothing sheltering
the poor – and these are good things not in contradiction to dharma – but here
practical compassion means engaging in deity yoga. Why? Because this activity
removes the confusions of ignorance and ignorance is the root cause of suffering.
To engage dharma practice sincerely and earnestly is the deepest form of

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compassion possible. Relative worldly acts of compassion are very good and help
us develop the qualities we need in practice of dharma.

At the inner level Bodhicitta is the word symbol referring to the tigle, the seminal
information packet of wisdom within you. One learns how to develop and
cultivate this wisdom bindu, tigle, drop in the practices of the third empowerment
and the second empowerment anuyoga phase of completion practice. Cultivation
of tigle causes bliss to flare up within the subtle channels and body. When this
bliss is meditated on in union with emptiness it causes natural compassion to
surface.

At the secret level Bodhicitta means the luminous clarity of natural great
awareness. This is spontaneous uncontrived great compassion realized in the
practices of dzogchen. At this level compassion is the very nature of awareness
inseparable from the vast open expanse quality of awareness. The purity of the
expanse is the unborn wisdom and the luminous quality of this is the bright virtue.
It is like a flame and the warmth or light of the flame or sugar and its sweetness.

The secret level includes the inner and the inner and secret include the outer.
When the cruddy bindu of sentient beings is purified into the blissful bright bindu
of wisdom then the body mind is filled with bliss and one is naturally happy.
When one is happy one feels love, when one feels love one feels compassion.
Compassion is the natural action of bindu’s becoming purified. When one realizes
the natural luminous quality of awareness then one is pervaded, as is all
appearance, with the deep sense of joy and meaning and compassion and the ten
virtuous actions become the natural activity of body and mind.

Third, seven branch offering:

NAMO: Buddhas, Lamas, I invite you, gather in this sacred place!

Prostrations numberless as atoms cast off the shackles of arrogance.

Cloudlike offerings, of all adornments, cast of the shackles of mingy
smallness.
Confession made without dissembling casts off the shackles painful karmas.
Rejoicing in all noble actions loosens the bonds of jealousy.
Please Heruka Lord of Yogins turn the wheel of flawless dharma,
Remain amongst your gathered children as the supreme sole protector.
Virtue massing, merit gathers, this I dedicate to all.

The seven branch prayer is an excellent means to remove various habits of

delusion by applying their antidotes Prostrations are an antidote to pride Offerings
are an antidote to stinginess. Threes are listed right within the text so there is no
need to elaborate here. The seven branch prayer effects a tremendous

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accumulation of merit. Merit is powerful energy moving one in a current towards
the destination of enlightenment.

After this the objects of refuge dissolve into oneself and then instantly one
becomes the powerful red black blazing phurba-based Guru who removes
obstructing forces.

Now we enter the sphere of those preliminaries that are specific to

Vajrayana:

Fourth, issuing the command to obstructing forces: Blessing and dedicating the
torma:
HUNG:
I am the blazing wrathful Lama!
I am the rival of noxious ones!
I am the red black blistering fury!
Disrupting the harm of obstructing forces!
Take this torma, this mansion of pleasures,
All you harm bringers, take it and flee,
Flee across space, never returning,
Do not transgress this strict command.
OM BENZRA DAKI RADZA HUNG DZA
SARWA BIGNEN ANGKUSHA YA DZA DZA
SARWA BIGNEN IDAM BALINGTA KHA KHA KHAHI KHAHI
Banish the obstructing forces with wrathful mantra, flames and mustard seed.

Blazing red black with wings of blue and the lower half of his body a phurba
stabbing the root of delusion. You have this image so no need to explain its
characteristics here.

From the brightness of the heart of the wrathful guru inconceivable numbers of
tiny forms just like himself emanate out like a mist. Forms like himself as well as
vajras and swords, weapons of all sorts, stream forth from the intrinsic mind of
compassion. This wrathful activity is not based in any conventional worldly anger
but is the powerful aspect of wisdom compassion. The obstacles must be
understood to not be “others” but the negative manifestations of our own mind.
We are not dualizing an us against them attitude here. At the same time there are
shadow aspects of ourselves that have no intention of changing from non-virtue to
virtue and will work to undermine the pure activities of the yogin.

If one can remove meditative obstacles and create a pure environment for practice
then siddhi comes swiftly and with stability. In this way the results of generation
and completion ripen into the result of realized Buddhahood.

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It is from emptiness, rather than any conditional source, that the nature of
awareness arises as the wrathful deity. The right hand is raised to the sky and the
left holds the torma. The top, middle and bottom of the torma are marked with OM
AH and HUNG. OM purifies all dualistic fixations on the entire process. AH
increases the pleasures of the offering materials and HUNG causes the offering to
perfectly become whatever the beings desire, each according to their preferences.
The plate on which the torma is held is the nature of the syllable HO that makes all
the offerings inexhaustible.

With OM BENZRA …. You enhance this visualization. With SARVA BIGNEN

ANGKUSHA light from your heart (each ray has a tiny hook on its end) hooks all
possible obstructing forces and draws them to you. There is no option for these
forces but they do not experience this as negative but as being invited to a
wonderful gift giving. With KHA KHA … they are giving the amazing offerings
from the torma, the mansion of all desirables.

Now the torma is taken out and thrown and all the obstructing forces chase after it
and when it hits the ground it explodes and they are scattered far, far away. At this
point the brilliant light from your heart emanates the weapons and tiny form of the
wrathful deity and fill all space. Again it is always important to remember that the
obstructing forces, demons, are nothing other than the forms of ones own ego
clinging and shadow.

Fifth, demarcating the boundary:

HUNG:
This world, these realms, the beings there in, a celestial palace, the playful expanse,
Transparent clarity of Dharmadhatu, the frolic of wisdom and luminous bliss.
Karmic traces fleeting and short lived, are empty of substance, devoid of existence,
The Vajra tent of primordial wisdom marks the boundary of matchless protection.
BENZRA RAKSHA RAKSHA

Having eliminated all obstructing forces it is time to set up a wheel of protection

that will protect the purity of the alchemical chamber where the practice will be
done. This practice is somewhat like having cleaned up a toxic waste spill now we
engage in whatever is necessary to prevent the wrong from happening again and
polluting the environment.

When you read this verse you see that the supreme protection is the wisdom
realizing the emptiness of karmic traces. This is the truest understanding of the
protection tent and ground, wheels and flames. As for the visualization the tiny
wrathful deities and vajras, weapons all return in a blaze of light. The vajras meld
together to form the ground and the tent. The ground is formed from dark blue

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vajras. The tent has the shape of a French gardening cloche – all made of
impenetrable vajras. Around this there is a vajra fence of linked vajras and outside
this tent and fence there is a continual rainfall of wrathful deities, vajras and
weapons. Beyond this there is a fire of primordial wisdom and then an ocean of
wisdom qualities. Beyond even this there is a ceaseless vajra wind that rips and
tears anything that enters it.

You and all your companions and articles of practice are within this tent. The tent
and surroundings separate you from intentions and motivations other than the most
pure ones of enlightenment.

Within the tent where all obstruction has been removed and is prevented from
entering we now enhance by calling forth the rainfall of all conducive
circumstances from the depths of naturally present wisdom. This is the second of
the special vajrayana preliminaries.

Sixth, the descent of blessings:

HRI:
From unexcelled Dharmadhatu,
From Sambhogakaya’s luster,
From Nirmana Padmajala
Supreme abode of being tamers:
Buddhas, Rigdzins, powerful siddhas, deities and dharmapalas,
Gather massing, showering blessings, upon the yogins, shrine and offerings.
BUDDHA DHARMA SANGHA GURU DEVA DAKINI SARVA SAMAYA
ABESHAYA PHEM PHEM

This practice is accomplished through the naturally attractive activity of devotion.

Devotion is like a supreme powerful magnet and the blessings of the Buddhas is
like iron. The iron is irresistibly drawn toward the magnet through its invisible
force.

So, with deep faith, pray to the Buddhas, the three roots, to shower down upon you
their blessings and then visualize this happening. A rainfall, a light shower of seed
syllables, hand implements, deities all fall down and permeate you, your
companions, the ritual objects, shrine and room. Everything becomes imbued with
wonder and magnificence.

The final preliminary is the blessing of the offering substances.

Seventh, blessing the offerings:

OM AH HUNG: repeated
World and beings, sense and sense fields, all appearing phenomena,

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Are emanated sublime offerings, resplendent empty luminous suchness.
Men and rakta, torma’s splendor, full of overflowing joy,
Are cloudbanks of immeasurable grandeur, boundless offering of devotion.
OM BENZRA ARGHAM PADYAM PUSHPE DHUPE ALOKE GENDHE
NEVIDYE SHABDA SARWA PANCHA RAKTA BHALINGTA SARWA
PUJA HO

By understanding the tantric view of offerings, that the world Beingness itself is
the skullcup in which all appearances are the offering within the play of sense and
sense field – bodhisattvas in union – then our offerings will always be extensive
and easily acquired. By combining this with the pith instruction concerning purity
our offerings will be always pleasing, pure and inexhaustible.

What is the pith key point for purifying the offerings? To understand that all
impurity arises from conceptual designations. What is being purified is concept
that limits their nature. By replacing the sullied cruddy negative habit of impurity
and smallness with bright profound vastness habit is the first step and then to rest
in the unfabricated nature of mind is the next. In this way all offerings become
intangible substanceless wisdom that is always pure and inexhaustible.

We will discuss the meaning of the various offerings later in the sadhana; this
suffices for explaining how to purify and make offerings truly grand in a manner
that accumulates tremendous merit energy and reverses the tendencies of stingy
karmas.

This has been a very short explanation of the general and specific preliminaries.
The shortness of this explanation in no way implies that these practices are not of
fundamental import, they are. The notion that teachings have more or less import
exists only for the grasping arrogant mind of attainment and not within the subtle
vision of Vajrayana, Tantra or Dzogchen. Here is understood that all of Buddha’s
teachings form a single living, organic, whole and each aspect is inexorably linked
with every other aspect in a reciprocal living system rather than a mechanistic
linear assembly line fashion. As the great king of Yogins Dudjom Lingpa wrote
“If one does not build the proper foundation then even if one receives explanation
of advanced teachings the realization will not fully ripen and what realization
does come will be unstable. “ The foundation is not less important than the roof.
The plowing of the field is not less important than the harvesting of the wheat;
they interdependently linked as a living system.

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The Actual Practice:

The basis of the Practice:

The unborn wisdom expanse and the luminous clarity of its empty nature are a
singularity, a union that is beyond the coming together of two things. It s not like
when a sock is put into water and the water and the sock unify into a wet sock. It is
not the manner in which the wetness pervades the sock, it is more akin to the
manner in which the wetness pervades the water. Like a flame and its warmth,
sugar and its sweetness. In the dimension or disposition of Reality the unborn
wisdom expanse that is without any characteristic or attribute is unified in this
same manner with its nature, a luminous clarity. The natural inseparability of these
two gives rise to the wisdom magic of appearances. It is on the basis of this
already existent Reality that Tantric deity yoga function.

While empty of characteristics the unborn expanse is not a mere emptiness it is in

fact a luminous spaciousness. This luminous clarity is the nature of the expanse
while its freedom from any partiality – falling to the side if is or is not, existing or
not existing, Being or not-being - is its essence. Rather than being a mere
emptiness it is also a spontaneous radiance – they are not two, the unborn wisdom
and the spontaneous radiance but neither is it exactly correct to say they are one.
This is a mystery that must be understood through the organ of knowledge
cultivated in pure dharma practice.

The union of emptiness/expanse/spaciousness and spontaneous radiance /

luminous clarity is ones own natural bright awareness. (rigpa) There is no other
awareness to be found than this bright virtue. (rigpa) Dharmakaya is the ultimate
truth as expanse of pure potentiality and the Sambhogakaya is the luminous
actuation, or resonance, of this expanse. The Nirmanakaya is our own bright
awareness as the manifestation of this potentiality. None of these separately
represents a self-existent reality or identity nor do they do so when combined.
Their mystery beyond the confines of existence or non existence is exactly what
comes to be known within the process of deity yoga and is known is and abides
beyond the venue of words or concepts.

This mysterious reality symbolized as the three kayas is your very own
Buddhahood self-existent and self-arisen without cause or condition and is the
basis of Tantric yoga. In this fashion Tantric yogas are known as the resultant
yogas because they do not accomplish something new but reveal something
already the case but obscured.

The basis of purification, what is purified and the result of purification is a three-
fold description we will come back to throughout this section. Here: The basis of

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purification of delusion is the already existent wisdom bright of reality. What are
purified are the obscurations that prevent clear and stable re-cognition and
realization of this. The result of purification is the original basis known by body,
speech and mind. This knowing is identical to the three aspects of the human
beings becoming known as the three kayas of the Buddhas.

The practice of tantric deity yoga can be understood as practices of 1. body 2.

speech and 3. mind – mudra, mantra, clear light nature of mind.

All of these are catalyzed by the very first action of the actual practice, the
cultivation of the three samadhis.

The first section of the main practice – generation of the deity:

HRI:
The expanse of mind, unadorned. Free from all elaboration.
The expanse of brilliance, unexcelled. Aimless cloud of great compassion.
The expanse of gnosis, uncontrived. Birthplace of the syllable HRI!

(spoken) The radiant luster of unexcelled mystery is itself the space wherein
Bright Virtue shines as compassion. This is the birthplace of every Buddha,
this is the stronghold of all appearance.

The small description of the “basis of practice” is in fact a description of the three
samadhis.

The first Samadhi:

The expanse of mind, unadorned. Free from all elaboration.

The method is this, sit up straight and cleanse the stale airs. Now take a slow even
breath through the nostrils, slowly sipping the air as if smelling the perfume of a
rose. When you have breathed in deeply, but not overly full, ever so slightly
tighten the perineum and hold the breath in a very gentle vase breath. Mingle mind
with the syllable of unborn radiance and radiance with breath. Now as you exhale
into a conceptless state let mind, AH, and breath mingle with the space of
Dharmata.

For a brief moment mind rests in the conceptless luminous expanse. When there
are no concepts there are no designated objects and only luminous ignorance that
is in fact perfect wisdom prevails. It is called ignorant because it is ignorant of
minds concepts but it is luminous because it is enbrightened by the clarity of

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awareness. As mentioned above the expanse unified with clarity gives birth to the
authentic nature of awareness – rigpa.

The unborn innate expanse is Kuntuzangmo. Free from confusion or elaborations

it is naked unadorned purity. Within this the sensual forms naturally are freed.
They do not arise from somewhere, they are not going somewhere and there is no
localizable space where they abide in any particular moment. Naturally present
and supple they are the unity of fresh awareness and non-characterizable expanse.

So, for the practice of the first Samadhi one is aware of awareness for a moment,
awareness ceases its fixation on content and consciousness for a moment and is
translucently self-aware. Resting in this concept free trans rational state is the first
Samadhi. This is not an experience of any sort for it is beyond the notion
experiencer. It cannot be known by the rational, language based mechanism of
knowledge but is known in a more direct and intimate gnosis via its own self-
cognizing possibility.

This Samadhi, which is nothing other than resting within the unity of the
Nothingness State and the luminous clarity – which together give birth to rigpa as
discussed above, is entered through the realization of the three doors of liberation.

1. the nature of mind has no existence or non-existence

2. the nature of mind is unconditioned
3. the nature of mind is beyond passions – which means beyond the sense
fields fixation on objects or subjects

Here the basis of purification is the nature of mind itself. What is purified is the
nature of mind and what is purified of is the confusion regarding clinging to
material existence. SO in the practice of this Samadhi one is maturing realization
of the nature of mind and the mystery of dharmata and one is also purifying the
process of death wherein the aggregates and elements fall apart and finally the
consciousness aggregate dissolves into the clear light nature of awareness. So here
the seed for realizing the Dharmakaya is planted. The union of foundation and
fruition are here in the first Samadhi and the attainment of the ultimate clear light
of the completion phase.

The second Samadhi:

The expanse of brilliance, unexcelled. Aimless cloud of great compassion.

Here again we can understand the second Samadhi according to the object to be
purified, the manner of purification and the result. If awareness fails to enter into
stable self recognition in the death state – at the moment the consciousness

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aggregate dissolves into the clear light – then confused dualistic appearances of
the after death bardo will arise. Here the union of vital air and consciousness will
wander as a mental body in the after death bardo making high speed variations f
appearance each experienced as a reality – just the same as in a dream and just the
same as in this realm. The natural radiance of mind is luminous and capable of
projecting infinite arrays of appearances – and does. When mind does not
recognize this as its own potency then the subjective entity enters into relation
with seeming objective appearances in a confused fashion.

So what is purified is the confusion regarding mind’s luminous capacity

inseparable from its expanse of perfect purity. The method of purification is to
recognize – know again – the motion of luminosity without dualizing it. It is the
motion of luminosity that becomes the erroneous ‘feeling of being’ – the I Am – in
the confused state. When Beingness arises as a confusion of the expanses motion
then there arise with this the “God” or “Gods” -- I am that I am. When this
motion becomes Being, then Being cloths itself in forms to experience its own
beingness and these are the variegated multiplicity of beings – each a shard of
confusion emanated from the primal confusion arising the moment the self
luminous glow of awareness mistakes its cognizing capacity for a subjective entity
and the luminous play of shapes and forms as objects. (Longchenpa one ground,
two paths, two results)

The method for the second Samadhi is that as attention wanders from the expanse
of the first Samadhi one visualizes that from the expanse a rainbow of
unfabricated suchness arises like a mist from the expanse. One understands that
arising and the motion of appearing has no separative existence but simply appears
as the play of the potency inherent within the expanse as potentiality. When this
insubstantial non-reality of the playful appearances is known it is concomitant
with a disposition of great compassion pervading the field of awareness. So one
contemplates and unifies contemplation with the ‘motion of being’ may this
motion of luminosity become a source of liberation from every suffering for all
beings.

In general with the motion of radiance within the expanse there is the arising of
the mandala of what is fixated upon and the mandala that grasps (3rd karmapa’s) -
this is a description of how delusion arises which we do not need to go into in
great detail here. These two mandalas are the co-emergent ignorance that is the
cause of all confusion and suffering. Time, space and phenomena of duality arise
in this fashion. Through the practice of the second Samadhi the seed for realizing
the sambhogakaya is planted and in the completion phase one is prepared to
realize the pure illusory body of bliss. In daily life tendencies and habits are
purified, cleaned like stains on cloth being removed. Also for those with a
partiality toward emptiness the confusion of this will be removed.

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Deity is compassion in motion. It is the motion of radiance as compassion. This is
why deity yoga is the enactment of practical bodhicitta within Vajrayana. The
illusory body of the deity arisen from the expanse, without leaving the expanse,
benefits beings within realms as the expression of a most intense form – and
formation process – of compassion. This illusory body deity generated in
generation phase is the basis on which the practices of completion phase are
accomplished. The practices of such yogas as tummo and karmamudra are not
done with ones ordinary confused karmic body but in the insubstantial wisdom
light form of the deity.

The Third Samadhi:

The third Samadhi purifies the moment were the motion of Being enters into the
process of becoming. It purifies the momentum of becoming. This is called the
causal Samadhi.

The expanse of gnosis, uncontrived. Birthplace of the syllable HRI!

At the moment when the vital air and the consciousness are about to enter into the
forms of cyclic existence. As described in the beginning of this section on the
actual practice the union of emptiness and clarity – the inherent process of the
unity of expanse and luminosity – gives birth to appearances. When this happens
in the process between death and rebirth then the appearances embody, and
enworld, the confusion of habitual tendencies starting with the tendency to mistake
the clear light, then the tendency to become confused about the motion of
luminosity within the expanse and then the tendency for appearances to arise to a
seeming subjective perceiver. This moment of the practice is profound beyond
profound and is a secret missed by almost all.

As the motion of being moves within, and seems to move from, the expanse its
inherent energy becomes an appearance. This becoming is usually associated with
a body mind within a realm. Here we shape this becoming into the form of non-
objectifying wisdom – an insubstantial empty appearance of compassion, bliss and
potency – the seed syllable of the deity. In this sadhana the syllable HRI. The
syllable HRI contains the tremendous power of all five Buddhas families but as
this has been explained in detail by Dungse Rinpoche in Cascading Waterfall of
Nectar there is no need to explain it here.

So what is purified here is the tendency for Being to move into Becoming and it
plants the seed for the realization of the Nirmanakaya. In the completion phase this
union of the vital air and the mind to mix in a pure fashion gives rise to the bliss
and warmth of the four joys. When mind and vital air are impure this equals

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cyclic existence and the inevitability of suffering. When they are pure then from
the 4th joy one arises as the pure illusory form of the deity to enact compassion and
tantra’s second and third conducts.

The way one practices this Samadhi is to enter and abide as the seed syllable. It is
not that oneself, ones ordinary self, becomes the seed syllable for that is dualistic.
It is the motion of radiance from and in and as the expanse that arises as the seed
syllable. So awareness must be single as the seed syllable. It is not you being
visualizing or being the seed syllable. Great natural unborn awareness simply
spontaneously is the seed syllable.

So to recap, the three samadhis purify the following tendency of delusion.

1. The tendency for awareness to be unaware of its nature within the expanse
and then when this happens 2. then the movement of the natural
radiance of awareness is misconstrued to imply Being as a subject and 3.
 the luminous aspect of awareness as objects or becoming.

Awareness has three aspects: essence, nature and energy … the expanse, the
clarity/luminosity/radiance and the energy ….. the purity that is confused through
ignorance, the movement that is confused as Being and the energy or further result
of that movement that is confused as Becoming ….

Obviously all three are a single fluid motion with no distinct breaks and they flow
one into the other almost instantly. The three samadhis are an existential
reconsideration of these three, a re-wiring of the mind to comprehend the natural
spontaneous action of expanse, awareness and appearance.

What is it that comprehends this? It is the rigpa – the bright aspect of the
awareness as it is related to particular embodiment. The union of emptiness and
clarity as spoken of in the beginning section of the actual practice gives rise to the
Nirmanakaya and the rigpa as the unity of emptiness and clarity abiding in and as
and through the appearing aspect Nirmanakaya.

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Commentary on the Wish-Fulfilling Jewel Sadhana
given by Traktung Rinpoche to Priya Momo Starr
Tsogyelgar, Ann Arbor, Michigan

So, a few small teachings for you on the practice and on generation phase, because
you have great faith, and because you actually accomplished the Ngondro
practices in a timely fashion, in the first blossom of youth, as it says in one text, so
that makes you a suitable vessel for receiving generation phase teachings, which if
you accomplish, then you can move on from there through the stages of the
practice in their correct order, done correctly. One has to do them in the correct
order and one has to do them correctly, which means the combination of authentic
faith and method, and correctly also means doing them in a timely fashion. To
simply receive teachings and have years and years pass in which you don’t
practice them annihilates the chance that those teachings will benefit you even if
you end up practicing them. It is better then to not hear them to begin with, in that
case.

A couple of years ago when you lived with Khandro and I down in West Virginia
on retreat, you were the single most miserable meditator I have perhaps ever met
in my life. The worst of the worst. What Gurgieff called “the shit of shit.” And so,
I had you stop, and do a bunch of other things instead. And I told you at the time
that if you accomplished those things, if you actually did those things, you would
find yourself able to meditate in a sincere and authentic fashion, and you did those
things, including the Ngondro practices, and now when you practice, you find that
you’re able to meditate and have the meditation be deep and silent and vibrant,
and enjoyable, right? So, this is good. This is how you please a lama. So, in the
same fashion that you accomplished the Ngondro practices, you need to work on
generation phase practice.

Generation phase practice has the function of removing the gross obscurations to
wisdom. There are gross obscurations and subtle obscurations, gross hindrances
and subtle hindrances, both of these. Generation phase removes the gross
obscurations and hindrances. Completion phase removes the subtle obscurations
and hindrances. And Great Completion, or Dzogchen practice, allows one to abide
in, or remain with the realization arising from the removal of obscurations. This is
why one should practice the path in the fashion which Guru Rinpoche taught it. He
taught it according to a series of stages and steps, and if you try to practice it in
some other fashion, it doesn’t work. You actually prepare the mind like preparing
a field for planting, and then you plant. The preparation of the field is Ngondro.
The planting of the seed which brings authentic realization of Buddhahood is

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generation phase. The maturing of that seed into the plant is completion phase.
The flowering of that and the fragrance of Buddhahood is found in Dzogchen.
Outside of that…it’s the only way it works. In the current time, people think they
can skip, but as Dungse Rinpoche says, this is simply because people are lazy.

Alright, so, generation phase in the Mahayoga style which we practice, involves a
sadhana. A sadhana contains a series of psycho-physical gymnastics
fundamentally. They are refinements of the practices of Ngondro in the beginning
that remove the negative constituents and enhance the positive constituents of
mind, and then in that plant the seed-- the seed is the deity-- the transmission
plants the seed, and then the seed of deity, you have to nurture that seed through
practice. You receive the empowerment of the deity from the lama, and then you
have to actually have the empowerment of the practice. That’s what nurtures the
seed so that it grows. The realization of generation phase involves the discovery
that phenomena, as Dungse Rinpoche says, that there are no ordinary phenomena;
that there in fact only dimensions of Buddha nature. There are only pure realms
inhabited by Boddhisattvas and Buddhas. This is the realization of generation
phase. It changes the entire manner in which we perceive existence. So that we
discover that all appearances are the wisdom mandala of the deity, all sound is the
mantra of the deity, all thought that moves through our mind is the Dharmakaya
mind of the deity.

Generation phase as it’s practiced in the inner tantras takes for granted a
disposition that is inherent in the outer tantras – the outer tantras are not sutra,
Mahayana, the outer three tantras -- none of these three are excluded – they’re all
included in Mahayoga’s style of generation phase practice – the outer tantras are
mostly concerned with modes of behavior, cleanliness, external aspects of
devotion. These are not very important within inner tantras. But it’s not that their
essence is not important; it’s simply that their façade is not important. One
accomplishes the quality of devotion in one’s relationship with the lama. One has
a tremendous sense of devotion to the deity – the deity is the lama’s mindstream.
The deity is the manner in which the lama’s mind becomes our mind. And this
then is most quintessentially true in a guru yoga practice – this is a guru yoga
practice. In this practice you are…if you practice sincerely and with faith and
devotion, then you encounter Guru Rinpoche’s own mind, naked, face to face.
That is what….this is literally what you can expect to have happen, to encounter
Guru Rinpoche’s mind as indifferentiable from your own mind. So why
then…what is…if that’s what happens, then why do we describe it as only having
pure view then – that it’s the removal of gross obscurations, that there is (isn’t?)
anything ordinary? Because Guru Rinpoche’s vision presents itself exactly in this
fashion, of seeing nothing as ordinary, but only seeing Buddha. Buddhas –
Bodhidharma says in his teachings – Buddhas only see Buddhas; sentient beings
only see sentient beings. Sentient beings have to strive – with their guru what they

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do is try to strive to see one being as a Buddha. Buddhas can’t see sentient beings
even if they strive to; sentient beings through cultivation can come to see Buddhas
if they strive to, at least at first in their own guru, then in their own mindstream,
then in all of appearances.

Guru Rinpoche is the sole—at the ultimate level, Guru Rinpoche and
Kuntunzangpo are inseparable. Guru Rinpoche is the Dharmakaya nature of mind.
At the level of subtlety – that’s at the level of absolute truth – but at the level of
subtlety, Guru Rinpoche is the pervasive, luminous nature of bliss. At the level of
appearance, Guru Rinpoche is the only thing there is. Guru Rinpoche started our
lineage, and Guru Rinpoche has been inseparable from the mindstream of every
realized lama of our lineage, since the time of Guru Rinpoche. There’s never been
any other – every lama who attains realization is only Guru Rinpoche – there has
never been any other lama in our lineage, and there is no need for any other lama.
So to practice guru yoga is to accomplish everything. Every deity is only Guru
Rinpoche, whether it’s Vajrakilaya in wrathful form, or Heruka, or Vajrasattava,
any of these --Tara, Yeshe Tsogyel – all of them are only Guru Rinpoche. Yet by
accomplishing Guru Rinpoche’s sadhana, you accomplish everything. There’s
nothing left to accomplish then.

So you should practice with tremendous faith and great diligence. Now I’m going
to read through the practice. This is what is called the “tri.” I’ll give you a small
commentary as you go through the practice.

“From the innermost secret lotus essence, the sadhana of the lama called Wish-
Fulfilling Jewel”– this is from Do Khyentse’s terma system – “the sole remedy for
beings suffering is bliss, by finding and honoring the doctrine from which it arises
may it remain eternally.”

That’s what it says at the beginning and at the end of the practice because…it’s
true. No more explanation’s needed. Bliss in its authentic nature is the luminosity
which pervades the expanse of wisdom. Suffering is the contraction of that
radiance; bliss is the remedy for that contraction. It uncontracts it like a fist letting
go.

“Namo. Bliss’s vast embodiment, emblem of the Triple Kaya, Lord and Source of
mandalas, who displays the great Third Conduct. In you, the massing glorious
victors, lamas, yidams and dakinis. In this massing cloud bank of blessing, I go for
refuge with devotion.”

So this is the verse on refuge. It’s four simple lines saying that Guru Rinpoche is
the embodiment of bliss. Here, bliss is referring – when we say it’s the luminosity
that pervades the expanse, we’re saying it’s the Sambogakaya. So the Dharmakaya

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is the empty expanse, the Sambogakaya is the luminous, the bliss pervading it.
When we’re saying that Guru Rinpoche is the Sambogakaya – Sambogakaya can
sometimes be translated “the dense array,” which means it’s the dense array of the
forms in which blessing arises – all the different deities. Guru Rinpoche is all of
the deities; it’s saying he is in one refuge all of the deities in one. “Lord and
source of mandalas.” He’s the lord of every mandala, so when you practice a
mandala of Amitaba, that’s Guru Rinpoche, if you practice a mandala of
AmoghaSiddhi, that’s Guru Rinpoche. He’s the lord of every mandala, the head of
every Buddha family. But even more than that, he’s the source from which the
mandalas arise, because he’s Dharmakaya. The Sambogakaya arises in
conjunction with Dharmakaya, so he’s the source of all mandalas.

So, again, there’s nothing – “who displays the great Third Conduct…” what this is
saying is that Guru Rinpoche is the – within the historical Nirmanakaya, Guru
Rinpoche is that being who first, for the first time deeply and truly, and, the most
authentically and purely, displayed tantra’s conduct, what’s called the Third
Conduct – displayed every aspect, the nine moods of dance and the nine qualities
of teaching are displayed in their fullest extent by Guru Rinpoche. There is no
style or manner of teaching which Guru Rinpoche didn’t display.

“In you the massing glorious victors, lamas, yidams and dakinis,” is saying, again,
just as I was saying to you before, all lamas of our lineage, all the yidams, but
also, we don’t want to be gender biased or sexist, all dakinis are nothing but Guru
Rinpoche as well.

“In this massing cloudbank, I go for refuge.” So you can visualize Guru Rinpoche
in the form of the sadhana, in the sky before you, and then all the lamas, rigdzins,
dakinis, yidams in the sky -- or not – you can visualize them as a mass of rainbow
light that dissolves into Guru Rinpoche. So when you take refuge, you have to take
refuge with absolute, unwavering, supreme faith that there is absolutely nothing
else needed than what you are taking refuge in. There is nothing –we as
Nyingmapas practicing in the lineage of Guru Rinpoche have no need for anything
else. We can enjoy everything else – Buddhas and Krishnas and Jesuses and
Balshim Tovs – whatever. We have the –we are at liberty to enjoy everything, but
we need nothing. We have extreme freedom from needs of anything. We don’t
have to go here and there wandering about like beggars, because we have taken
refuge in that which is most supreme and sublime and full and complete. When
you take refuge in this sense, then you have, then, like the snap of the fingers, you
can let go the entire begging lifestyle.

Ok, next.

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“NAMO. This fathomless heap of sentient beings, each a precious caring mother.
The six realms of swirling suffering, ceaseless rounds of diverse torments rouses
the mind of bodhicitta, the tender heart of great compassion, and becomes the
aimless great love, the path of every rigdzin hero.”

So this “fathomless heap,” this realm, but all the other five realms as well, the six
realms…every being in it is a precious caring mother. In this six realms of
swirling suffering there are ceaseless torments. This is a horrible place. This place
of meeting and parting, of deaths, of separation, this is a horrible place. You who
had your father die at such a young age understand this quite well. Here you were
born into a place, you love things, and they are torn from you with no
consideration. This place where one thing eats another to survive is hellish. I’ve
been watching lately – Sangchen and I – the cats kill things around the gar. Sky
walked into the mandir earlier today to see Pink, the cutest little kitty, swallowing
the last half of the chipmunk that she was swallowing whole – just its tail going
down her throat. This is a terrible place, where things kill each other to survive,
and there is no changing that. Nothing will ever change that. That is the nature of
this realm.

“Swirling suffering, ceaseless rounds of diverse torments.” So we should have –

there’s two things – three things that make you a Buddhist: refuge, bodhicitta and
dedication – without those three things, you’re not a Buddhist; with those three
things, doesn’t matter what else you do, you are a Buddhist – whatever you call
yourself, you’re still a Buddhist. Refuge and bodhicitta – with refuge you have the
unswerving connection, but that means nothing without bodhicitta. These two
have to go together to mean anything, which means you have to let yourself be
utterly heartbroken. You have to care, even though, I mean, cats eat chipmunks,
that’s just the way it is, it’s not going to stop. You don’t blame the cat; the cat’s
not bad and evil for it. Cats are – I have my own personal theory that cats
reincarnate as human serial killers but – because they don’t just eat the chipmunks,
they torture them first. They hunt them, torture them, let them go, torture them
again, let them go, torture them again, then eat them. They’re really horrible,
horrible beings, and they make cute house pets. So…but you, you just, you have to
feel heartbroken, for the mouse, the chipmunk, the cat. All of them have been your
mother. For your father, who died when you were little. For all the mothers and
fathers that die everywhere, all the time. For all the children who are endlessly
hurt, and the parents who are hurt. All of that. You have to let yourself feel
heartbroken for it. Because it says…it’s a beautiful line, “become the aimless great
love.” In the five Buddha families – each of the five Buddha families within the
teaching of Longchengpa’s on the Buddhaya Garbha – each of the five Buddha
families has a particular vow associated with it. Our primary connection to Guru
Rinpoche is with the western direction Amitabha family, and the vow of the
Padma family, Amitabha’s family, is the vow of aimless great love, to have –

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aimless means that it’s not for any particular person, it’s for all persons – aimless
great love is the path of every rigdzin hero.

“NAMO. Buddhas, lamas, I invite you, gather in this sacred place.”

Then there are the Seven Branch Offering. And the Seven Branch Offering –
accumulation of merit is what you get from taking refuge in bodhicitta – from the
practice of these – you should have them anyway, but the practice of them
accumulates merit – and the Seven Branch Prayer is a profound, swift way to
accumulate merit, and you can do it anywhere. It’s a great prayer to off and on
during the day, and you can do it with visualizations.

“Prostrations, numberless as atoms, cast off the shackles of arrogance. Cloudlike

offerings of all adornments cast off the shackles of mingy smallness. Confession
made without dissembling casts off the shackles of painful karmas. Rejoicing in all
noble actions loosens the bonds of jealousy. Please Heruka, Lord of Yogins, turn
the wheel of flawless Dharma. Remain amongst your gathered children as the
Supreme Sole Protector, virtue massing, merit gathers, this I dedicate to all.”

So, “prostrations numblerless as atoms cast off the shackles of arrogance.” You
can simply visualize – anywhere you are, you can sit down for a minute and say
those lines, and visualize countless forms of your own body doing prostrations to
Guru Rinpoche.

“Cloudlike offerings,” from your heart – because you’re female – from your heart
a rainbow swirling light goes, forming beautiful offering gods, male offering gods,
carrying ardyam, padyam, pushpe, dupe – all these different offerings bringing
them to Guru Rinpoche.

“Confession.” You just say, you feel, “I confess, in this and countless lifetimes,
through carelessness or intention, I have committed acts of stupidity, arrogance,
ignorance, harm, and I confess these all.”

“Rejoicing in all noble actions.” This is one of the most important ones. It is
inherent – it is natural for human beings to be jealous of the good fortune of
others. As it says – I can’t remember which text it is that says the thing about
jealousy – Treasury of Precious Qualities – jealousy is the most ugly and putrid of
all of the emotions according to the Buddhas. Of all the poisons, jealousy is the
one that Buddhas can stand the least. So we tend to be jealous of others when they
get all kinds of things we wish we had, or envious. Jealousy is when someone has
something we wish we had; envy is when someone is something we wish we were.
They’re the same. So the antidote to these are to rejoice in the noble actions and
qualities of other beings. We should rejoice when others have something we want.

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We should rejoice that they accomplished the karmas that allow them to have
these good things; they accomplished the good deeds that allow them. Instead of
being snarky about P Diddy’s son getting the $360,000 car for his 16th birthday,
we should rejoice in all of the mountain of meritorious generosity that must have
been accomplished in former lives by them to have so much money now—which
it has to be the case. They didn’t steal it. Now at the same time at a deeper level,
one could have a certain sadness that they’re eating up their good karmas with
such speed in this lifetime.

Then, “please Heruka, Lord of Yogins, turn the wheel.” You visualize Guru
Rinpoche, your lama as Guru Rinpoche, you ask him to turn the wheel and to
remain amongst us, and then dedicate the merit to all beings. It’s a great practice.
You can just do it anywhere, when you’re off at college next year, you can walk in
between classes and you can do it.

Alright, Refuge, Bodhicitta, Seven Offerings. Now, there is – the next is the
section that creates the protection circle for the practice. Tantric practitioners
create a protection circle around themselves when they’re doing practice. You
visualize in the sky above you, in the infinite space above you, a half vajra, from
that half vajra comes a bell-shaped tent of light. The light is in the form of vajras,
thousands of criss-crossing vajras form like a canopy, the canopy kind of has this
shape, like a bell. The ground – so that half vajra, this canopy falls – of vajras
made of light, as soon as it touches the ground, the whole ground turns to a ground
of vajras, circled by flames and water and wind, and this becomes the space of
your practice. You are protecting the space, the ying, like cho-ying, the ying, the
space, the space of mind.

“HUNG.” (And, I‘ll give you the empowerment needed, or Sangchen will, for the
visualization. It’s the Purba-based form of Guru Rinpoche.)

“I am the blazing wrathful lama, I am the rival of noxious ones, I am the red-
black blistering fury disrupting the harm of obstructing forces. Take this torma,
this mansion of pleasures, all you harm-bringers, take it and flee, flee across
space, never returning. Do not transgress this strict command. OM BENZRA
DAKI RAJA HUNG DZA SARVA BINGA ANKU SHA YA DZA DZA SARVA
BINGA IDAM BALINGTA KA KA KAYE KAYE”

So this is banish the obstructing forces with wrathful mantra of flames of mustard
seed – I can teach you about that later. But mostly what you’re doing here is the
protection circle visualization.

“HUNG. This world, these realms, the beings therein, the celestial palace, the
playful expanse, transparent clarity of Dharmadatu, the frolic of wisdom and

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luminous bliss, karmic traces fleeting and short-lived are empty of substance,
devoid of existence. The vajra tent of primordial wisdom marks the boundary of
matchless protection. BENZRA RAKSA RAKSA.”

That’s the end of that part.

Then, so now you’ve created – you’ve taken Refuge and Bodhicitta, you’ve kind
of prepared yourself in that way. You’ve done the Seven Offerings, you’ve created
the protection circle, expelled all the negative forces, now you want to gather into,
into that same sphere all the positive forces. Basically, amongst other things, what
you’re doing here is duplicating, in a kind of a phenomenology of visualization,
you’re duplicating the meaning of the Tibetan word “sangye,” which is Buddha.
“Sang” and “gye.” The first part means “to eliminate all which is negative,” and
the second part means “to enhance, or fill up with all that is positive.” To be a
Buddha, it is not enough to simply eliminate. In Vajrayana, we go beyond that. We
could become an arhat in that fashion, but we go beyond that. We don’t take
refuge in quiescence, in peacefulness and silence. We must enhance all positive
qualities. A Buddha is only a Buddha if they have eliminated all the negative and
enhanced, or enriched everything with the positive. So now you call the Descent
of Blessings.

“HRI. From the unexcelled Dharmadatu, from Sambogakaya’s luster, from

Nirmana Padmajala” – that’s the supreme abode of being tamers, that’s Guru
Rinpoche’s pureland – “Buddhas, rigdzins, powerful siddhas, deities in
Dharmpalas gather, massing showering blessings upon the yogin’s shrine and
offerings” – so that would be you as the yogi doing the practice, on your shrine
and the offerings being given – “Buddha, Dharma, Sangha, Guru, Deva, Dakini.
SARVA SAMAYA ABI SHAYA PEM PEM.”

You visualize the sky is filled with whichever, whatever deities, lamas you want to
visualize, seed syllables and spheres of light, different kinds of hand emblems, like
vajras, phurbas, driguks, stupas, all of these in this sphere – all these things shower
down onto you and dissolve into your skin, onto your altar and the implements on
your altar, onto all of the offerings.

Then, specifically, you bless the offerings that you’re going to make – torma,
rakta… whatever you have. And the way –“worlds and beings, sense and sense
fields, all appearing phenomena, emanated, sublime offerings resplendent empty
luminous suchness. Men and rakta, torma’s splendor, full of overflowing joy, are
cloud banks of immeasurable grandeur, boundless offering of devotion. OM
BENZRA AGYAM PADMA PUSHPE DUPE etc etc.”

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So what’s it saying, it’s saying that what is really the offering that’s being offered
is the world and beings, sense and sense fields, all appearing phenomena. These
are the emanated sublime offerings. They are empty luminous suchness. How do
we purify them? We purify – what are we purifying them of? How do we purify
them, and what are we purifying them of? So what is it they’re stained by? What
are they all stained by? They’re stained by the gross ordinary view of their
ordinariness. We purify them by recognizing them as empty, luminous suchness.
When purified in that fashion, they become pure offerings. All throughout, again
and again, the only thing to be purified of is wrong view, making then everything
Buddha nature.

“HRI.”

So,”HRI. The expanse of mind unadorned, free from all elaboration, the expanse
of brilliance unexcelled, the aimless cloud of great compassion, the expanse of
gnosis uncontrived, birthplace of the syllable HRI.” The syllable HRI is Guru
Rinpoche’s syllable. It’s divided into five parts. The five parts represent the five
Buddha families. If you want an explanation of how that exactly is, you can read
in Cascading Waterfall of Nectar, Dungse Rinpoche, in the section on the Songkon
Dechen Prayer. At the back of the book, he describes exactly how the HRI is
divided up into the five Buddha families.

So this section are the three samadhis – all actual visualizations in inner Tantra
begin with the three samadhis.

“The expanse of mind unadorned, free from all elaboration” is the samadhi of
suchness, in which for a moment we just – it’s like the three AH dissolving gaze
practice – you, you visualize, mix mind with the syllable AH, the syllable AH with
the breath, you allow mind to remain in non-elaboration for a moment – this is the
samadhi of suchness, the expanse of uncontrivance. The second samadhi is the
samadhi which gives rise to the luminous nature.

“The expanse of brilliance unexcelled, the aimless cloud of great compassion.”

Inherent within the expanse, not coming from somewhere or caused by anything,
but inherent within the expanse is the luminous nature, which rises up. Normally,
the luminous nature rises up as thoughts and feelings and perceptions which we
dualize as subject and object, but here, we rest for a moment in the vast expanse,
and then, when the luminous nature rises up, instead of confusing it as something
other, we recognize it as only our own mind, and that then gives rise to the causal
samadhi, the third samadhi of appearances, which is the syllable HRI.

“The expanse of gnosis uncontrived, birthplace of the syllable HRI.”

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“The radiant luster of unexcelled mysteries, itself the space wherein bright virtue
shines as compassion. This is the birthplace of every Buddha, this is the
stronghold of all appearance.”

In the moment when you have died, mind, the five elements dissolve, finally the
consciousness dissolves into Dharmata, then from Dharmata the bardo between
death and birth arises as appearances. The first samadhi purifies the moment of
death. If you can practice the first samadhi successfully in your sadhanas, then at
the moment of death, you will be able to use the moment of dying, when mind
dissolves into Dharmata, you will be able to use that moment to attain liberation. If
you miss that moment, then you will be able to use the second samadhi, which is
the luminosity arising. Then when the luminous appearances arise after death, as
the bardo appearances of the afterdeath state, then you will be able to recognize
them as nothing other than your own mind’s playfulness, and you will be able to
attain liberation in the bardo after death. If you don’t succeed at that, then the third
samadhi, the causal samadhi of appearing again in a particular form, here the
syllable HRI, which becomes the deity, becomes the vehicle for realizing
Buddhahood in the moment of birth.

So this is true between death and rebirth, but it is also true in every moment
between one thought and another thought. The three samadhis take place in every
single moment. At the end of every outbreath, there is an infinitesimally small gap
of time before the breath turns and comes back in. At the end of every inbreath,
there’s an infinitesimally small gap before the breath turns. In that gap, mind
dissolves into Dharmata, and then it arises as luminosity, and then it arises as
appearance, in every one of those. The traditional three year three month three day
retreat in Vajrayana is exactly that long why? Because it is the measurement of the
gap on the inbreath and outbreath of a person times the 260,000 normal breaths
taken in one day times the number of days in a normal lifetime. If you add up that
infinitesimally small gap times 260,000 times times the number of days in an
average life, it comes out to three years three months and three days, and that’s
why that – so the three year retreat is capturing those moments within every
breath. But what also is being said is 260,000 times a day, twice in each time,
there is the possibility of realizing via the three samadhis, and then at all other
kinds of odd times – sneezing, orgasm, all kinds of things –sudden startle. I came
in Chen’s room a few minutes ago and she was hiding behind the door and she
scared me. It was great. (Laughs). Then Sky came in and she scared Sky. In
moments of startle, when the body is startled by a sudden fear or shock – that’s a
beautiful moment. There’s all kinds of moments. Or in deep meditation. When you
go into samadhi, if the winds enter the central channel, you exactly dissolve the
elements as they do in deep sleep or in death.

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Alright, so the three samadhis are important. That’s what that’s saying. Next
comes the visualization.

“HUNG. From HRI the brilliance emanating fills all space with unborn light
rays...”

You’re visualizing the HRI. As Dungse Rinpoche says in his commentary on

Vajrasattva, what is vitally important here is that you are not visualizing the HRI,
that there is not Jessica visualizing the HRI. All the time people talk about, “I’m
doing the practice of Vajrakilaya, I’m doing the practice of Dechen Gyalmo.
When I visualize myself as Dechen Gyalmo…” already there’s no point. You’ve
ruined the whole thing, and you need to go practice sutra. You need to shut up and
go practice mindfulness somewhere, quietly in the woods, and quit embarrassing
yourself and others. Nobody practices a yidam. If you are being Dechen Gyalmo,
then there’s no point. The whole point is you cease, that’s the point of the three
samadhis. Then there is only HRI. Awareness arises as HRI, the essence of the
five Buddha families. You must meditate on the syllable HRI with such intensity
and totality that there is not you meditating on the syllable HRI, that at some point
there is only the syllable HRI. The syllable HRI then sends out light rays. The
light rays go out and purify all beings of delusion, drawing back their life force,
then goes out as offering to all Buddhas of all times and draws back their blessing,
and turns into Guru Rinpoche. “From HRI –“ now from you as HRI – “from HRI
the brilliance emanating fills all space with unborn light rays, gathering back as
wisdom nectar, appearing as the glorious mountain, the celestial palace, a lion
throne and a lotus sun and moon seat –“ and, if you would like to, if you read in
Cascading Waterfall of Nectar, in the section on Refuge, Dungse Rinpoche gives a
very beautiful description of the Copper Colored Mountain.

Light and sound become the presence of the Guru Pema Trotreng.
Standing in advancing posture, his blazing splendor fills the sky,
Heruka lord smiling fiercely, adorned with tantra’s secret symbols,
Tantric cloak, Vajra hat, conch shell earrings and the skullcup,
Khatvanga resting on his shoulder is the secret consort’s sign,
His splendor is the bright of bindu, beyond the play of separation,
His powerful action uncontrived is the dance of great third conduct.
Gathered by his great charisma, Buddhas, Rigdzins, and the Siddhas,
Yidams, dakas and dakinis, Dharmapalas, wisdom’s power,
Oath bound servants and the minions gather like a massing cloudbank,
Light of OM and AH and HUNG cause the mandala to melt,
All dissolve into Heruka, Guru Pema Tro Tren Tsal.

like this form on the statue up there.

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The next part is a variation on the Seven Line Song.

HRI: Long ago, in the first aeon, on the border of Oddiyana,

In the lotus pollen heart, you attained supreme of siddhis.
You are renowned as Lotus Born, you are the Guru of every yogin.
Surrounded by wisdom dakinis, surrounded by oceans of siddhas.
Following your footsteps, I pray from my heart’s depth, please come swift and
shower your blessings.
Buddhas, Bodhisattvas, who dwell in vast wisdom, please come swift and shower
your blessings.
Yidams, unceasing, who emerge from compassion, please come swift and shower
your blessings.
Dakas, Daknis, the bringers of siddhi, please come swift and shower your
blessings.
Dharmapalas, enactment of great love, please come swift and shower your
blessings.
Emanate in response to devotion, emanate in accord with our needs.
Confer the blessings, bestow transmission, ripen the three doors, grant realization.
OM AH HUNG BADZRA GURU PADMA THOTRENG TSAL BADZRA SAMAYA
DZA DZA: ABESHAYA PHEM PHEM

Alright, so you do the first self-visualization in this fashion. Then you visualize
Guru Rinpoche in front also. Now you are making all offerings in the manner that
is traditionally called “deity offering to deity.” Because, you are Guru Rinpoche
now, offering to Guru Rinpoche. So you call all these beings that are in the sky in
front of you, and the emblem of all of them is Guru Rinpoche.

HUNG: Beyond conception’s swift corruption, the notions of meeting or of

parting,
You, the play of sheer awareness, remain stable in great delighting.
SAMAYA TISHTA LHEN

So this is – here you’re also – so you visualize Guru Rinpoche up here, in that next
one, and the shower of blessings comes down from him, and in that moment, the
Jnanasattva, the actual wisdom being, is dissolving into you, the Samayasattva.
Samayasattva means – “sattva” means “being --” a being created from a bond,
“samaya.” Your self-visualization as Guru Rinpoche is like an alchemical
cauldron, and now you are putting the elixir, the Jnanasattva, the actual wisdom
essence. Authentically, in reality, the Jnanasattva and Samayasattva have never
been separate, but because beings are lost in duality, we, we’re undoing duality
here. So now, we sing this invitation, they all dissolve into you, in this way the
Jnanasattva comes to reside in you, then you’re asking it to please be stable. Now -
- then there’s this – this is a very beautiful verse.

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“HUNG. Illusion’s -- ” So they dissolve in you, and then instantly again Guru
Rinpoche is visualized in front of you. There’s an infinite amount of Guru
Rinpoche! We’re never running out here.

HUNG: Illusion’s dancers, untouched by grasping, emanated goddesses,

Offer homage through prostration, to self-clinging’s liberation,
Freedom is the foremost yidam, the emblem of the uncontrived.
(read) May the origins of samsara know their own demise!
A TI PU HO PRATITSA HO

That’s a mantra for doing prostration. So you visualize doing prostrations to Guru
Rinpoche. Then you’re doing the various offerings. All of these are just you are
Guru Rinpoche being done to Guru Rinpoche.

“The sixteen youthful offering goddesses --” I won’t read the whole verses. So
that’s a beautiful one. Then the next is for the rakta – “Through third conduct’s
exceeding pleasures --” so you just do all of those, and then you sing this praise.

HRI: The wonder of the unborn wholeness. The splendor of spontaneous

presence.
The deathless lord Pema Jungne, praise to the grandeur of the Buddhas!
Victor who embodies all blessings. Deathless lord untouched by birth.
Appearance awareness’ playful frolic, praise to the Rigdzins’ supreme
compassion!
You are Heruka, the great blood-drinker. You are the one who consumes every
suffering.
Embracing the actions that liberate beings, praise to Pema Tro Tren Tsal!

So you do – you read through this whole phrase. And what’s really important
through all this is that you feel it, intensely, totally, purely and fully, that…you
need to be the HRI, when it’s sending out the lights, become the Samaysattva Guru
Rinpoche, invite the Jnanasattva, have this blessing. At that point you have to
remain profoundly in the sense of being filled with this Guru Rinpoche essence.
Then you have to, at the same time, make these tremendously devotional offerings.
This is what accomplishes all of the outer yoga aspects, is this devotion and
offering. From the sixteen offering goddesses you’re offering appearances, and
then you’re offering the whole inner realm of third conduct, and then you are
singing praises, and you need to feel -- when you’re singing the praises, you need
to feel it until it brings tears to your cheeks.

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Praise to the body, speech, and mind, praise to the qualities and actions!
Praise to the ceaseless love and wisdom, praise to the light rays of the unborn!
Praise to the assembly of your helpers, praise to compassion’s mandala!

So at this point now, you’re ready to do the actual mantra, the 8th, so the 8th aspect
of the text, recitation and visualization.

In the heart of Guru Pema is the deep blue Kuntuzangpo, (jnanasattva)

And in his heart a golden Vajra, and within a syllable HUNG (samadhisattva).
The mantra garland spins and circles, emanating unborn brilliance,
Making offerings to the Buddhas, gathering back and purifying.
The essence of love and perfect wisdom becomes the pure realm of great bliss.

So Kuntuzangpo in your heart is the Jnanasattva, residing within. You as Guru

Rinpoche are the Samayasattva. Then the essence of Guru Rinpoche’s wisdom
abides within his own heart, as Kuntuzangpo. Then, within Kuntuzangpo’s heart is
the vajra with the syllable HUNG – this is called the Samadhisattva, the being that
arises from samadhi. And what is the being that arises from samadhi? It’s
beingness itself. It is the point where the delusion of beingness as duality is
undone. The Samadhisattva is perfect beingness itself.

So you visualize yourself as Guru Rinpoche, Kuntuzangpo, vajra, the HUNG, and
then around the HUNG, as if written by a hair, out of light, is the Guru Mantra,
OM AH HUNG BENZRA GURU PEMA SIDDHI HUNG. OM AH HUNG
BENZRA GURU PEMA SIDDHI HUNG. OM AH HUNG BENZRA GURU
PEMA SIDDHI HUNG.
OM AH HUNG BENZRA GURU PEMA SIDDHI HUNG. OM AH HUNG
BENZRA GURU PEMA SIDDHI HUNG. OM AH HUNG BENZRA GURU
PEMA SIDDHI HUNG. OM AH HUNG BENZRA GURU PEMA SIDDHI
HUNG. OM AH HUNG BENZRA GURU PEMA SIDDHI HUNG. OM AH
HUNG BENZRA GURU PEMA SIDDHI HUNG. OM AH HUNG BENZRA
GURU PEMA SIDDHI HUNG. OM AH HUNG BENZRA GURU PEMA
SIDDHI HUNG. OM AH HUNG BENZRA GURU PEMA SIDDHI HUNG. OM
AH HUNG BENZRA GURU PEMA SIDDHI HUNG. OM AH HUNG BENZRA
GURU PEMA SIDDHI HUNG. OM AH HUNG BENZRA GURU PEMA
SIDDHI HUNG. OM AH HUNG BENZRA GURU PEMA SIDDHI HUNG. OM
AH HUNG BENZRA GURU PEMA SIDDHI HUNG. OM AH HUNG BENZRA
GURU PEMA SIDDHI HUNG. OM AH HUNG BENZRA GURU PEMA
SIDDHI HUNG. OM AH HUNG BENZRA GURU PEMA SIDDHI HUNG. OM
AH HUNG BENZRA GURU PEMA SIDDHI HUNG. OM AH HUNG BENZRA
GURU PEMA SIDDHI HUNG.

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On and on, like the humming of bees, on and on and on. It can be done so fast.
When you get very good at it, like Sangchen or Khandro, you can do 12,000 an
hour. And it just goes on until it becomes the ceaseless humming of your
beingness itself.

Okay, and then that’s -- that’s it. And then the end of the practice.

HUNG: Lord of Gurus Pema Jungne, chief of Dakinis the noble Princess,
Queen of all siddhas Yeshe Tsogyel, fearless Heruka Tulzhug Pawo,

“Lord of all Gurus,” is Pema Jungne, that’s an obvious one. “Chief of Dakinis, the
Noble Princess” is Mandarava. The “Queen of all Siddhis, Yeshe Tsogyel,” that’s
an obvious one. “Fearless Heruka, Tulzhug Pawo” is Do Khyentse and myself.

Three roots all massing, ocean of oath-bound,

Rain down the blessings, bestow the great wisdom,
Make us abide in great exaltation. Cause us to know the uncontrived bliss.

This is where you’re – it’s called “receiving the siddhis.” So you’ve done the
practice, you’ve done the mantra for a long time now. This section you should do
before you go to sleep at night. So you’re calling the Three Roots to rain down on
you all siddhis. “I pray you grant the siddhis this very moment.” You say that
three times, (snaps his fingers), you snap you fingers at the end of each time. “I
pray you grant the siddhis this very moment.” (snaps). “I pray you grant the
siddhis this very moment.” (snaps.) OM AH HUNG BENZRA GURU PEMA
SIDDHI HUNG KAYA WAKA TSITTA SARWA SIDDHI PHELA HUNG

And you do the Three Lights Guru Yoga visualization, the three lights from Guru
Rinpoche who’s being visualized in the sky above you go into you – KAYA
WAKA TSITTA – body, speech, mind. Then SARVA SIDDHI PHELA HUNG.
SARVA SIDDHI PHELA means “the gathering of all siddhis.” “Sarva” is “all,”
“siddhi,” “powers,” “phela” is “gathering of them all.”

HUNG. HUNG, you visualize a HUNG from Guru Rinpoche’s heart. It shoots like
a shooting star out of Guru Rinpoche’s heart into yours. It explodes in your heart
into billions and billions of HUNGs. These HUNGs travel all through your body,
dissolving every possible corporeal or physical aspect of you.

“HUNG. The world and all its sundry contents dissolve within the great Pema
Obar --” “Obar” means “blazing.” It’s the blazing form of Guru Rinpoche. “He
dissolves within the HUNG and this into sheer emptiness.”

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So your own visualization of yourself as Guru Rinpoche dissolves from the edges
inwards, like a puddle of water on a blacktop dissolves in the sun, gets smaller and
smaller towards the center. It all dissolves into Kuntuzangpo, then Kuntuzangpo
dissolves into the vajra, the vajra into the HUNG, til just the HUNG. Then the
HUNG dissolves from the bottom up, until only the little curly of the tigle is left,
and then that (snaps) dissolves into emptiness.

Dharmadhatu’s playfulness, an abode untouched by flaw,

Appears from wisdom, insubstantial, an illusory dance of wisdom light.

So it dissolves into emptiness, and because you’re practicing on your own, you
don’t have to sing it straight. You can stop and do the visualization of dissolving,
and then you just rest. And then after a moment’s rest, you sing the next two lines.
Everything rearises -- it’s the way in which everything rearises. “Dharmadatu’s
playfulness, an abode untouched by flaw appears from wisdom insubstantial, an
illusory dance of wisdom light.” Then, the Dedication of Merit.

HUNG: Virtue, merit, joyous power, is dedicated to all beings,

This cloud of blessing, a joyous wonder, is dedicated to all beings,
This great affection and third conduct, is dedicated to all beings,
So all may know the bliss and wisdom of the Lama Pema Jungne.

“HUNG. Protector who has--” and then the final thing, at the very end –

HUNG: Protector who has accepted me in many lifetimes, Root Lama, whose
kindness is without interruption – by perfecting wisdom mind, realizing your
sublime intention, and subjugating wrong view, may the four visions be instantly,
unchangingly perfected and the rainbow body accomplished!

That’s the last thing you do before you go to bed. You’re sitting up in your bed,
and you do that last part of the practice, because you’ve been doing the mantra all
day long. Then, as you – right before you lay down, you do all that, then you
visualize for the dream yoga, you visualize a white lotus, right here, at this point,
if you reach your arm straight up, at that point, a white lotus. And you concentrate
on it as hard as you can, concentrating harder, and harder, and harder, and harder,
and harder on it, until it gives you a headache, basically. No more than two or
three minutes, though. Then suddenly, you relax your concentration entirely, and
you should feel that it falls into your heart. And you should lay down on your left
side and fall asleep.

Got that? Okay.

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So this then is your practice for the rest of your life. You will never be given
another practice. You don’t need another practice. There’s no other useful practice
for you. This is the practice you will do for the rest of your life. You should do it
absolutely faithfully. Every day, and I will write you an even shorter daily version
for sometimes when you have very little time. But you should do it every single
day, and practice Guru Mantra until you’re doing it all of the time, no matter what
you do. And this is what you do from now forever. You don’t ever – I don’t ever
want to hear you asking for a different sadhana.

Okay. Sky, could you give her the statue? I’m not giving you this – this is my
Guru Rinpoche statue. It’s not being given to you to keep. I’m loaning it to you for
the summer. (long pause) Just give it to her.

Oh God. There’s been a lot of noise in our house at night. Khandro said she went
up and looked in the attic and there’s a mother and herd of baby raccoons, living
directly above my room. You can turn this off now.

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An Oral Commentary on Wish-Fulfilling Jewel Tsog Visualization
given by Traktung Rinpoche on April 15, 2010, Tsogyelgar, Ann Arbor, Michigan

Alright. So, I think for the next bit I will -- on the Guru Rinpoche and
Dakini tsog feasts -- we’ll have formal tsog feasts, and on the full moon and new
moon we’ll have teachings, and teachings through out. What we’re going to work
on between now and summer retreat are various technicalities of -- especially of
the tsog practice but also sadhana altogether. There will be teachings on the
meanings of the different verses in tsog feasts as well as practical teachings on
how to do the ritual activities. Sangchen, Sky, and Khandro will choose people to
do the different ritual activities to make the different kinds of offerings -- to do the
stamping dance of Hayagriva or to do the offering dances, things like that. The
goal here is that by summer retreat we can really enact the tsog feast in a very full
sense with its complete ritual. And there will be then three different kinds of
categories of activity during tsog feast. One is, those who are engaging in the ritual
aspects combined with the visualization -- they will have the most to learn,
obviously. The next after that is those people who wish to really learn the
visualizations -- the outer and inner visualizations and the inner and secret
meanings of the different parts of tsog feasts. We can do that. Then those who
would like to simply participate in the tsog feast with faith and not become bogged
down in the complications of the visualizations and complexities of technicalities
of it. So, for instance, (addresses Student), you. You have good faith. You love
tosg feasts and, at the same time, if you try to bog yourself down, you learn those
things and you’ll have no sense of devotion arising in tsog feast at all. You know
what I mean?

Student: Yes, Rinpoche.

(Traktung Rinpoche continuing) Okay. So, it wouldn’t be good for you. Those of
you whom it would be good for to learn the visualizations with some care, can
simply decide that for yourself. I’m not going to go around and say, “You should.
You shouldn’t.” If you try it and you find yourself lost -- you know, learning
anything new is difficult -- like learning to drive a stick shift car. So, learning to
chant through a text fairly quickly and switch visualizations -- some of which are
quite elaborate, as you go, is going to be tedious and cumbersome and awkward
and gawky in the beginning. But if you enjoy that, and would like to, then that
becomes a wonderful compliment to the tsog feast. And then those who are going
to do the ritual aspect have to learn -- obviously, not only learn but be able to
deeply embody the activity, in which they’re engaged in.

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 So, there are ways in which tsog feasts within the Nyingma lineage were
traditionally done, which disappeared somewhat after the thirteenth century with
the rise of monolithic, monastic superstructures. Prior to that, tsog feasts were
somewhat different. And one of the fundamental differences, which I would like to
revert to, is that when we come together for tsog feast, we do not do the entire
sadhana. We only do the tsog feast. But what that requires is that everyone who
comes to tsog feast has done the sadhana during the day. So, whether it’s the
sadhana you usually do or not or you’ve been told you can or can’t practice,
whatever.

On Guru Rinpoche Day, you do the Guru Rinpoche sadhana -- hopefully, the best
is, in the morning. All day long you practice the visualization and mantra so that
you come to the tsog feast already in the disposition of Vajrayana and the deity.
On the flip side, what that means is that if you haven’t done the sadhana, you
shouldn’t come to the tsog feast. Because at the tsog feast itself we won’t do the
sadhana. That will be taken as a given. That allows us to do other things, which
make the tsog feast more elaborate and fulfilling.
There is a way that the entry into tsog feast was traditionally done.
Longchenpa describes it beautifully in the Guhyagharba, and I would like to do it
in that fashion. When you first come in, for instance -- you come, you’ve already
done the practice -- from the moment you step foot on this property you should
really try to maintain a sense of, what I like to call, deep silence, which doesn’t
mean merely that you’re not talking but that you are binding yourself at the level
of heart and mind to the deity through the visualization and the mantra. Then when
you come upstairs you are greeted by one of the dakini greeters, who -- we’ll learn
over time -- I haven’t decided exactly which system I want to used yet. The
simplest is Longchenpa’s. You’re greeted by a dakini who shows you one finger,
meaning the index finger. She’ll use her left hand if you’re male, you use your
right. If you’re female you use your left.
That means, “Has your way to here gone well?” And, “What has your way
to here gone well?” means, “Have you done the sadhana? Have your practiced the
deity during the day?” So, no speaking is needed for this. You don’t have to enter
into conventional, linguistic dialogue for this. So, you’re showing one finger and
your response is -- if the answer is, “No, I haven’t done the sadhana,” then the
response is you turn around and go home. If you have done the sadhana and your
way has gone well then you show two fingers in response. This means, “that the
way has gone well.” For various people practicing different levels, maybe we’ll
also do some of the other -- there’s a whole series of these sign languages. I was
very happy when, years ago, one lama from the Kagyu tradition came to visit us
and we were having a dance party in here. And Sangchen, in the midst of dancing,
did some of the symbols to him, and he was not only able to recognize them but he
was able to respond correctly. Remember that? It was cute.

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 One of the symbols -- if you bring your fingers across your forehead -- it
means, “Are you replete with bliss? Are you full of bliss?” The response is to
show a mudra of a trident, which means, “I’m an accomplished Tantrica. Yes, I’m
full of bliss.” So, there’s a whole series of these and different people can learn
different ones. You’ll learn the ones necessary to this stage of practice, which
you’re doing.
So then, you come in and when we begin practicing tsog feast in this style,
the setup of the room will be somewhat different. The altar with the mandala of
the deity will be in the middle of the room, and all of the tsog food will be around
that mandala instead of out in the other room. Then everyone will sit in a circle --
‘ganachakra.” Chakra means wheel or circle of the gathering. We’ll sit in a circle
around that collection. ‘Tsog’ means gathering, collected -- all the collected
essences necessary for the accomplishment of the practice. We’ll all sit around
this.
Then first do the white torma offering and the red torma offering and the
wheel of protection practice. I’ll read you through all these for those of you who
don’t have the lung for these so far. These will be specifically from Do Khyentse’s
tradition. Then we begin the practice of tsog. The practice of tsog, in this case,
means the ritual attendant -- meaning the primary person who is helping me do my
parts of the ritual -- will bow. Either bow or do a prostration to me and then bow
and do a prostration, one or more, to all of you -- the sangha of yogis and yoginis
practicing. Because you are all paid homage to for being in tsog in the correct
disposition. So, they do this and then as they walk around the circle of people,
tossing flowers on all of you, there’s a certain thing they say. I’ll read you all of
this in a moment. And there’s a response that you make. This is how, in the most
traditional form in the Nyingma lineage, a tsog would be entered into. And it’s
necessary to enter into this right from the moment that you come in the building.
So, it doesn’t really work if you come in and then have to do the sadhana first and
then re-enter for the tsog. So, the expectation simply will be that you will have
done the sadhana.
Okay. I’m going to simply read through the beginning of this version for
the tsog feast for Guru Rinpoche.

The sense offerings for the tsog that follows. Arrange extensive tsog tormas and
enjoyments of food and drink in order to perfect the two accumulations. Strive to
make offerings that are unadulterated by stinginess. In the evening hours in the
center of a shrine room, the outer and inner tsog substances are gathered around
the mandala and around this the practitioners sit. Sprinkle nectar on the feast
offerings. Sprinkle the white torma with blessed water, visualizing yourself as the
deity.

OM AMRITE HUNG PHET

OM SOBHAWA SHUDDHA SARWA DHARMA SOBHAWA SHUDDHO HAM

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From emptiness arises BHRUM, which becomes a jeweled vessel.
Inside of it the syllable OM. From this the torma as pure nectar.
OM AH HUNG OM AH HUNG OM AH HUNG

PRITI DEWI LOKAPALA SAPARIWARA BENZRA SAMADZA: PRITI DEWI

LOKAPALA SAPARIWARA IDAM BALINGTA KHA KHA KHAHI KHAHI: GHRI
HANA HO

ARGHAM PRATISHTA YE SO HA
PADYAM PRATISHTA YE SO HA
PUSHPE PRATISHTA YE SO HA
ALOKE PRATISHTA YE SO HA
DHUPE PRATISHA YE SO HA
GENDE PRATISHTA YE SO HA
NEVIDYA PRATISHTA YE SO HA
SHABDA PRATISHTA YE SO HA

HRI: Gods, nagas, yakshas, gyelpos, dza, tsen and gandharvas,

kinkaras, demons, yamas, mamos, rakshas, yakshas, yül-lha,
assembly of gods and elementals – partake of torma and golden drink!
Obey instruction that I have given to you! Especially tenma and earth goddess,
Sadak and your retinues – partake of torma and golden drink!
Do not be envious, malicious, jealous. Bestow this place’s precious treasures.
All of you enact my wishes, accomplish aims of pure intention!

So, this is what’s called the White Torma Offering. There’s a small white
torma that’s given, and it’s given to all of the local landholding spirits, the
different kinds of beings that have resided here long, long before human beings
were ever in this place. And all of them, in our lineage, were brought into the fold
of the Nyingma practices by Guru Rinpoche and bound under oaths. They made
arrangements with Guru Rinpoche that they would protect and uphold the
teachings, and in exchange they would be offered torma. In this case, the torma is
held by a male practitioner wearing all white clothes, holds the torma at the height
of the crown of their head. We sing through the practice. Everybody visualizes the
torma as an enormous, massive, crystal palace. And that inside of the palace is
every kind of sensual delight and pleasure is contained -- ARGHAM PADYAM
PUSHPÉ DHUPE -- all of these but also all the inner pleasures -- offering gods
and goddesses carrying all of these pleasures, reside within the crystal palace or
the torma. The torma is taken out and thrown out as a way of enacting the bond.

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 And this is called then “The Visualization of Substance and Samadhi.”
‘Substance’ means the torma acts for the support (the physical support). Then for
the visualization of ‘samadhi,’ which means the three are: meditative
concentration; an ability to not waiver in that concentration; holding the attitude
and visualization of the deity. You envision this massive offering. In this fashion,
those beings, which are subtle of nature and are capable of receiving nourishment
from the subtle energy of such a visualization, are satisfied and made very happy.
So, first they’re offered to. And then the next is a ‘gek tor,’ which is carried
by a female practitioner wearing black and/or red and black and held at the level
of the waist. The ‘gek tor’ is the torma that removes the obstructing elements, both
those subtle elemental aspects or spirits of nature but also, as is sometimes said in
the Nyingma lineage when asked, “What is the size of a gek?” It’s exactly the size
of one dualistic conception. So it is, in some sense, the vectoral direction, the
tendency for dualistic conception of your own mind.
I’ll read you the gek practice.

The Gek Torma: Visualizing yourself as the wrathful, purba-based deity.

RAM YAM KHAM

From emptiness a jeweled vessel, inside of it the syllable KHAM.
From this the ransom desirable torma whose qualities appear as nectar.
OM AH HUNG. OM AH HUNG. OM AH HUNG

HUNG:
Assembly of geks, misguided beings, those who hold my karmic debts,
Elementals and all spirits who wander below, upon, above,
By the wrathful king’s command, by the hindrance tamer’s word,
Filled with blazing fiercesome power, resounding with protean might,
Gather here at once this instant, gather, massing without exception.
OM BENZRA DAKI RADZA HUNG DZA
SARWA BIGNEN ANGKUSHA YA DZA DZA
SARWA BIGNEN IDAM BALINGTA KHA KHA KHAHI KHAHI

HUNG: Listen up assembly of geks, listen up misguided beings,

Listen up you elementals, be sated by this ransom offering.
A massing of desirable substance, an offering of the sublime torma,
All karmic debts and consequences of my actions in all lifetimes.
Evil forces of distracting geks, temporary adversities,
Be sated by this supreme torma, butter lamp, and pleasing substance
Cooked rice, fruit, meat and chang and all delights which you could wish!
Turn back, be gone, to your abodes! Turn back and leave this sacred site!
If you ignore and cause harm here, the price is high beyond all reason.

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The wrathful king of playful wisdom, sent forth, will crush your life to dust!

The command has been issued and with four HUNG mantras, the geks are driven out.
Scatter mustard seeds in the corners. Then, the great king sends the torma offering out.
Meditate upon the protection circle and then proceed with the main practice. This was
printed according to the original pécha of the great tertön Do Khyentse’s consort.

So, for the gek torma, the visualization one takes on, for oneself, one’s
awareness arises as the phurba-based, wrathful deity and you call all of these
obstructing spirits, which are, in essence, the karmic debts of all of your lifetimes.
We’ll talk another time about the deeper meaning of karmic debts but for now it’s
explanatory enough. And all these obstructing forces are gathered and the torma. is
now visualized as this immense abode, vast as space, filled with every kind of
delightful substance. And in this case the substances are both of the peaceful style
and the wrathful style because some of these beings are, what conventionally
would be for human beings would be called, unpleasant. So, blood, and flesh, and
bones become part of the offerings. In an inner sense blood represents desire.
Flesh represents anger and hatred. Bones represent ignorance. And so, these
become part of the offerings as well. The torma is carried out by a female
practitioner who throws it at a distance from the place of practice. That
practitioner has to learn extra visualizations. There’s a way that the torma is
visualized. It’s kind of like a bomb. It goes out and all of the geks gather around it.
They run after it because it’s so desirable. And when it hits the ground it explodes
and sends them all back to their abode. And what and where is the abode of
everything? The abode of everything is the womb space of Kuntuzangmo. So,
everything is sent back to emptiness in this fashion -- all obstructions.
I will do recorded descriptions of the visualizations, guided visualizations
for you so that you can practice, on your own time, if you would like to learn them
-- the visualization as it goes with the text.

So, now you’ve made the offering, which enhances the connection with the
local positive spirits. You’ve made the offering, which removes local negative
spirits. So, the space of the tsog feast is considered fundamentally -- at a basic
level, has been purified. And now a protection circle is made.
The making of a protection circle is an extremely wrathful activity. And,
again, the visualization for it is a phurba-based form of Vajrakilaya. I’ll read you
the text and then describe it a little bit.

BENZRA MAHA SHRI HERUKA

In a single moment’s flash, recollection of the Hero,
Dorje Traktung Krodhi Shori, joined in most exquisite union,
My raksha body flaming fiercesome, stands amidst a boundless fire.

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HUNG HUNG HUNG BISHO BENZRA KHRODHA
DZOLA MANDALA PHET PHET PHET HALA HALA HALA HUNG:

From Traktung Yabyum’s place of union, the wrathful ones are emanating,
Countless unkempt wild with fury expelling what obstructs the view.
Expelling what prevents our practice, expelling those of perverse conduct.
Expelling those who break discretion, expelling those who lead astray.
Cast out to the furthest limit, block from entering by vast fire!
OM BENZRA MAHA SHO RI HERUKA MAHA TSENDA
SARVA DUKTREN TAKA HANA DAHA PATSA HUNG HUNG HUNG PHAT:

Gathering back the wrathful minions, their bodies form the vajra tent.
Outside this the winds and ocean, vajra fence and ceaseless fire.
All becomes supreme protection of those who dwell within samaya.
BENZRA PANCHA RA RAM YAM KHAM

So, in this practice, you’re this very wrathful form in ‘yabyum,’ which
means it’s male and female joined together. The lower half of their body is made
of a phurba and it’s blazing with fire that emanates from the body itself. And then
the HUNG HUNG HUNG BISHO BENZRA KRODHA DZOLA MANDALA PHET
PHET PHET HALA HALA HALA HUNG. This is a mantra. HALA HALA HALA
means kill –kill, kill, kill. DZOLA means blazing -- the blazing mandala. PHET is
the explosion of wisdom, basically. What’s taking place here is your own body in
an extraordinarily wrathful form. I like Herbert Günther’s description of the
meaning of wrathful deities when he says they are “high volume dharma.”
Vajrayana, because it is working with the full aspect of your human being-ness,
uses peaceful means and joyful means, which include sensuality and sexuality and
wrathful means of varying sorts because all of these are part of who and what it
means to be human.
When human beings begin spiritual practice -- just as if they’re going to
therapy as well -- one part of them wants to change, and one part of them really
doesn’t. This is why within the esoteric -- for instance, the esoteric descriptions
and understanding of the Jesus story. Jesus’s birth in Bethlehem in a manger and
then Herod sends out people to kill all of the babies. Better to wipe out every baby
in the land then to let Jesus survive. So, the parents flee to Egypt to keep Jesus
safe. Without going into much detail, because it’s not our tradition, in the esoteric
understanding of this in the Orthodox churches, it’s understood that every human
being is the living enactment or psycho-drama of the Jesus story. That within
every human being, there is the baby Jesus waiting to be born. And it’s not showy
in the sense that people would like their lives, and even their spiritual lives, to be.
It’s born in the most mundane, unknown part of you -- in a manger -- no room
anywhere else. But then there is a Herod in you as well. There is within you a
baby Jesus and there is, within you, a Herod, who will kill every part that arises

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with the effort to change, to stop that. And so it’s necessary to engage in activities
that bring about protection.
In a psychotherapeutic level, this has been described by Wilhelm Reich, for
instance, who said, “When people enter into the therapeutic circumstance they not
only come to therapy because they’re suffering somehow,” Nobody goes to
therapy unless there’s something eating away at them, stuck in their craw. They’re
suffering in some way and they want an end to that suffering. Their personality
wants an end to that suffering but it only wants it as a deal. “I want all the things I
like about myself to remain untouched while this thing I don’t like about me, or
someone else, gets changed.” And so, they attempt to change only the superficial
level of the personality without ever touching the more complex character
structure underneath that. So, Wilhelm Reich described the character structure as a
series of interconnected lines and arrows, whose dynamic tension holds the whole
thing together in the form of a sphere. You can’t change any part of it without
changing all of it. Early on in his career what was his specialty and study (when he
was under Freud) was the study of resistance. People come to therapy because
they want to change but very quickly they encounter resistance, and the therapist
encounter resistance, conscious and unconscious. And the resistance is simply -- if
you past the personality, to the character -- the character feels a life and death
threat to change. Because the fundamental structure to which it is, which is always
a defense structure to protect it from some primal pains from childhood and prior.
In therapy they can only go to childhood, but the primordial pains are prior to
childhood, beingness itself. Being is the primordial pain. Otto Rank discovered the
Birth Trauma but he couldn’t find the Being Trauma. Beingness, the dichotomy
between being and non-being is fundamentally painful and incarnates in the birth
trauma through the story of the life of beings. So, the character develops as a
defense reaction to these primordial pains, and the defense feels like a life or death
thing, and it probably was at some point for children. It could authentically have
been or certainly have felt. You know, if you loose your parent’s love too much,
that’s a life or death issue.
So, because Vajrayana is an extremely powerful path, it does not -- if you
practice sincerely and earnestly, it is possible to avoid this but then there would be
no point to practicing the path. But if you practice sincerely and earnestly then you
will go beyond the personality level, and it will begin a direct assault on the
character, a direct deconstruction of the character with all of its defenses. And
many parts of the character are, what they call in Jungian tradition, ‘shadow’ -- the
‘shadow’ side of your psyche, the ‘shadow’ side of your personality, the ‘shadow’
side of your mind, all the things you would like to keep hidden from everyone else
and you would like to keep hidden from yourself. Much of it you’ve hidden so
well that you have no idea it’s even there. And when those shadow parts of you
arise, they are not nice and they do not play fair. The wrathful aspects of the
buddhas arise. The enemy is never outside of you. The enemy is always mind’s
own hallucinations. Beings and their suffering and reacting to suffering in Samsara

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are like crazy, schizophrenic shadow-boxing with lampposts on the street. There is
nothing there but your own mind. And I mean this quite literally. Your life,
embodied and en-worlded, is a manifestation of the tendencies of your mind.
Other people’s are manifestations of the tendencies of their minds and where they
complement each other they intersect and you meet. So, always shadowboxing
with your own demons. That’s all there is.
So, it’s very important to remember when you are doing wrathful practices
-- when you offer things, like the flesh and bones and blood of the enemy -- that
the enemy is not whoever irritated you yesterday or today. That is not the enemy.
The enemy is your own attraction, aversion, and indifference. So, first we offer the
white torma, we offer the red torma, and then we engage this protection circle. The
protection circles’s purpose is the very wrathful form of Kilaya Yabyum. First
sends out these emanations. It says here:

From the place of union (which means the place of sexual union in between
the male and female Vajrakilaya) the wrathful ones emanate.

The point where his penis goes into her vagina -- from that point, where the
pounding of the mortar and the pestle of bliss and wisdom, causes countless
emanations of tiny Kilayas. Thousands and thousands, which shine out from that
space and go all through the whole of the world, which is the place of your
practice. Countless, unkempt, wild with fury. They are wild with fury! Power!
They are the Buddha’s passion in its most powerful form as vajra wrath. And they
expel everything that prevents your practice, expelling those of perverse conduct,
those who break discretion, those who lead astray, cast out to the farthest limits.
So you visualize them all pushed out, pushed out, pushed out.

OM BENZRA MAHA SHO RI HERUKA MAHA TSENDA

SARVA DUKTREN TAKA HANA DAHA PATSA HUNG HUNG HUNG PHAT:

Is this pushing out to farthest limit and then instantaneously, faster than the
speed of light, they gather back into your form as Yabyum Kilaya, gathering back
the wrathful minions. As they gather back, their bodies form the vajra tent.
The vajra tent, visualized in Tantric practice, is kind of shaped like a bell.
The vajra tent then encompasses this particular space of practice, this room. The
top of it is infinitely high and it’s infinitely large because this room in this
visualization is infinitely large but it covers --there is a half vajra sticking from the
top of the vajra tent and the whole tent, which is kind of bell shaped like that,
covers this room. It’s made up of the bodies of these countless emanations of
Vajrakilaya that become --as they make up the vajra tent -- they become
interlocking vajras. The whole tent is made of vajras and the ground of the tent is
made of vajras as well. What is vajra in Vajrayana? Vajra is the symbol for the
indestructibility of wisdom’s activity of the skillful means of wisdom.

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 So you visualize this with great faith and devotion and the power of the
blessings of the buddhas cause this to authentically become the case. That now
you have enhanced the positive, paid off the negative, chased out the unruly, and
now you have made this vajra tent into which no disturbing force, no gek, no
concept from your mind can enter.
Outside of the vajra tent you visualize wind. Wind --it’s called a razor
wind, like the wind sometimes in certain desert areas, there’ll be a wind that is so
violent that it picks up the sand and can strip the flesh off a body. So outside of the
tent is this wind, and outside of that is an ocean, a wild churning ocean. Then
outside of that, a vajra fence -- a fence made of varjas. And outside of that a fire
that’s like an apocalyptic fire at the end of time. All of this is the elements of
appearance come together to form an indestructible enclosure. They form the
alchemical chamber, so in that fashion – and this is always at every tsog feast,
these practices have always been done. They’ve just been done without you. But
this is what forms then the alchemical chamber in which we have the sanctity to
engage -- I wouldn’t say safety because in authentic Tantric practice there is not
such concept. There’s nothing to protect, nothing to defend, and nothing to harm.
So safety is not the issue here. There is the sanctity. There is the sublime
blameless Dharmata, the pristine purity of the Rupakaya, Sambogakaya, and
Nirmanakaya. BENZRA PANCHA RA RAM YAM KHAM is the mantra for this
vajra tent -- the fire, the wind, the water and all of that.

Okay. So, then we’re ready to begin the tsog. You’ve practiced all day.
You’ve come up. You’ve gotten past Sangchen at the doorway, and you’ve come
in. We’ve done the two (red and white) torma offerings, the protection circle. Then
we’re all sitting around the mandala here. Then it says in the text, “The vajra
attendant bows to the lama and then to the assembled yogins and while walking
about the room, tossing flowers says HO: (this is a beautiful small piece written
by Longchenpa),

The intrinsic nature, the glorious Kuntuzangpo abides as unfeigned

compassion. AH LA LA. Oh, Vajra Master, with you as our Heruka Lord,
we gathered yogis and yoginis, powerful in bliss-emptiness, come together
for the sake of sentient beings. And this mandala of Tantric conduct,
abiding in samadhi, we overcome suffering through the blazing splendor of
bliss.

So the vajra attendant is walking, tossing flowers. As the flowers land on

the vajra assembly, the flowers are visualized as the rain of the flowers of gods of
the god realm, who would feel fortunate to be in such a circumstance.
Then the guru says:

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 All appearances are the unborn. All speech is the inexpressible. All
thoughts are unestablished. The sole remedy for being’s suffering is bliss.
By finding and honoring bliss and the doctrine from which it arises, may it
remain eternally.

Then all of you sing a small song in response. Enjoy the dance of
Mahasuka (‘Maha’ means great -- unfathomably great and ‘sukha’ means blissful
pleasure. )

Enjoy the dance of Mahasuka. Enjoy the lotus of great bliss. There is no
freedom renouncing bliss so sing and dance in great delighting. Sing and dance in
great delighting. A LA LA LA LA LA HO. Enjoy and sing and dance in bliss.

Okay. So now we come to the beginning of the actual practice, which starts
with the blessing of the offerings. You don’t have to try and remember all of this.
We’ll go through it. You’ll be able to get a copy of it and also the recordings. You
can just go through it, little by little, by little. I’ll just read the first part.

HUNG
Grasping burned, clinging scattered, and the stains are washed away
The ego stain of fierce fixation purified in wisdom brilliance
RAM YAM KHAM. RAM YAM KHAM. RAM YAM KHAM.

With OM the skull-cup, vast and boiling

With AH, the syllable, melting, dripping
With HUNG, the offerings become pure nectar
OM AH HUNG. OM AH HUNG. (Is repeated many times)

A mass of everything delightful gathered in this stainless tsog

OM A HUNG HA HO HRI (3 times)

So, we’ll talk a little bit about what all of that means. After the little song is
finished and you are enjoying and singing and dancing in bliss, you visualize, over
the table of the offerings, an immense skull-cup over the whole area. It’s on a
tripod of human heads, with a fire burning under it. And inside of it is a thousand-
petaled lotus. And on top of that thousand-petaled lotus is the syllable AH.
So what needs to be understood here is what is being offered in the tsog?
The skull-cup, which in some texts says, “A skull-cup equal to the the
dharmadatu.” The dharmadatu is the space of wisdom itself. The skull-cup is the
skull-cup of your own cognizance, in which all appearances are offered. The tsog
feast contains the five aggregates and the five elements through its various

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substances. What’s really being fundamentally offered here is all appearance. We
understand that that skull-cup contains every possibility of experience and
perception.
So with RAM YAM KHAM -- these three syllables are meant to purify the
offerings that are actually on the table -- the food that has been brought together
and drinks that’s been brought together for the offering. What is purified? The
substance of the wine or whiskey and meat is not impure, inherently in and of
itself. Nothing is impure. What is being purified? Not dinner. What’s being
purified is your concepts. In Vajrayana, again and again and again, you are playing
psycho-drama games of purification of mind’s endless rambling tendencies.
What’s being purified by RAM YAM KHAM is the way in which you fixate and
grasp on concepts about substances offered, which ultimately means all
appearance and particularly means the substances on the table itself.
With the visualizations of RAM YAM KHAM -- with ‘RAM’ you visualize,
from your heart, you as the deity. Right? Because you’re the deity all throughout
this. From your heart, a red dakini of the nature of fire, burns all the offerings on
the offering table completely away. Burns them up completely. With ‘YAM” a
green dakini, whose nature is wind, issues forth from your heart and the wind
blows the ash to the farthest extent of the universe. And with ‘KHAM’ a white
dakini, whose nature is water, washes away any stain left behind.
For instance, if you burn something -- if you burn some pieces of paper on
a plate and then you blow on it and blow away the ash, usually there will be some
little bit of ash or stain on the plate and this can be washed off. So the stain of
concepts is burned away -- the stain of dualism, the stain of unelightenment. And
then even the ash from that burning away is blown away and then even the subtle
stain left from that.
What is this then in relation to in terms of your understanding of the path?
It relates to Mahayoga, Anuyoga, and Atiyoga. Mahayoga’s generation phase
practice destroys the gross conceptions, the grossest level of conceptuality. It’s
destroyed by Mahayoga. But the subtle aspect, which dualizes bliss and emptiness
remains. And so the completion phase, practiced in Anuyoga, destroys this
through the cultivation of the four joys, which results in perfect and non-
conceptual realization. But then even the possibility of a stain remaining and the
straying into duality is then washed clean from this by the crystalline purity of
Mamakhi, the dakini of the water element. It’s washed away in Atiyoga so that
there is no stain to stray to. This is the inner meaning of “RAM YAM KHAM.”
But the inner meaning and secret meanings are not in conflict with the visualized
meanings. It is not then that you can just sit around and intellectually consider that.
“RAM,” “YAM,” and “KAM” are trans-linguistic and trans-human, meta-human,
greater than human sounds arising from primordial emptiness whose actual nature
is fire, wind, and water. The visualization of the dakini connects those syllables to
the primordial aspect of our own wisdom-mind.

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 So when we engage in the deity visualizations and practices in Vajrayana,
we are imbibing the teachings at a level that sidesteps the endless connivance of
conceptuality. It is good to have an intellectual understanding of this teaching. But
the trouble is that the root of delusion for human beings is found in conceptuality.
It is in the processes and structures of thinking itself, which depends entirely on
duality. As Wittgenstein said, and it also says in the Unpanishads, “When you take
out the verb ‘to be’ language, all language falls flat on it’s face.” So what
Vajrayana does, otherwise to prevent you from simply having a conceit of
intellectualized conceptual enlightenment, it gives you profound methods that
affect you at a trans or a meta-linguistic fashion -- the mantras and the
visualizations have done. The language is used mytho-poetically to bring you into
a point where the visualization and the mantra can crystallize some kind of
communicated pure dharma.

Okay, so that’s RAM YAM KHAM. Then there’s OM AH HUNG.

With OM the skullcup, vast and boiling

With AH, the syllable, melting and dripping
With HUNG, the offerings become pure nectar
OM AH HUNG (many times)

So, you have this visualization of the massive skull-cup with the thousand
petaled lotus, which is not unrelated to the thousand petaled lotus at the top of
your head, obviously in the subtle energetic body. In this skull-cup -- now you
visualize that it is filled with meats and nectars and that it looks kind of gross. This
giant skull-cup and floating inside of it is the corpse of a human being, the corpse
of a cow -- I’ll send you the list -- the corpse of an elephant, some shit, some
urine, some bile, some puss, all of these things, which represent things that you
would not normally want or like to eat. Right? This is the symbolic representation
of the tsog feast. So all of these are called the five meats and the five nectars are
floating in the skull-cup.
So whenever you hear five and five, you know that we’re talking about the
five aggregates and the five elements. In your cruddy, dualistic view, the five
aggregates are form, feeling, perception, consciousness, formation. The five
elements are earth and water, fire, air, and space. But this is only because you’re
trapped in cruddy, dualistic conceptuality. As Dungsé Rinpoché says in Magic
Dance, “Mamaki, we only call you water because our vision is so distorted.”
So you have these five aggregates and five elements and they’re swirling
inside this skull-cup, and you have to actually visualize a corpse of a human being,
which you’re going to be eating in a moment, is floating around in a small ocean
of shit. Little clumps of shit are floating around and urine and puss. It’s really not
pleasant. So you’re visualizing this, and the three heads are there on a tripod and
the fire under that. The whole thing is beginning to boil. At the point where you

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begin “With OM, the skull-cup. With AH, the syllable melting,” you visualize that
the syllable AH, which was on the thousand petaled lotus, now there’s just meats
and nectars. The syllable AH rises to the sky above the skull-cup and it has the
color of mercury -- quicksilver, the shining, shimmering color of mercury. As the
content of the skull-cup boils, the steam rises up from it and begins to melt the
syllable AH but it doesn’t get any smaller or deformed in anyway. It’s as if it
begins to sweat and the sweat from it drips down and coalesces at the bottom of
the AH. And the syllable AH, visualized in the Siddham Alphabet, (I’ll give you
all copies of it) has a little piece that goes like this. A drop comes all the way
down there and collects as a perfect drop and falls down into the skull-cup. And
the moment it touches the skull-cup, everything changes. AH is the syllable of
unborn wisdom that transforms everything. And so this AH, which has the nature
of perfect stainlessness and bliss, this one drop from it, transforms the five meat
and the five nectars into the five buddha consorts -- male and female buddha
consorts. You have Vairochana and Dhatishvari in the middle, Akshobhya and
Mamaki, Ratnasambhava and Lochana, Amitabha and Pandarvasini,
Amoghasiddhi and Samayatara -- the five buddhas. And you can visualize these as
five colors of light. They’re all in sexual union. If you like a more complicated
visualization, I’ll give you drawings of all the five buddhas in union and you can
learn them. So, you’re visualizing them, literally, in the room --the skull-cup, the
AH, it drips down and all of this transforms into the five kinds of wisdom.

The OM, AH, and HUNG is repeated over and over, OM AH HUNG OM
AH HUNG OM AH HUNG. We sing this first. It’s just telling you what’s about to
happen. With OM, the skull-cup, vast and boiling. You visualize that. With AH, the
syllable, melting, dripping. Up here. With HUNG, the offerings become pure
nectar. Then we are singing like this: OM AH HUNG OM AH HUNG OM AH
HUNG. You visualize this and OM, AH, and HUNG, as syllables, as Longchenpa
explains in the Guhyagharba: OM has the nature of all appearances. The syllable
OM is the primordial pre-linguistic sound prior to conceptuality of appearance. It
is the way in which appearance arises from emptiness -- is in the reverberation of
the syllable OM. AH has the nature of unborn, which is the manner in which while
appearance seem to be born they never stray from the unborn. Even when they’re
born, they remain unborn. HUNG is the indivisibility of OM and AH.

Appearances arising -- so, what he’s saying to us, in terms of a teaching,

appearances arising, OM, if they remain inseparable from the unborn AH. Right?
With OM you have the meats and nectars are all swirling here and they’re deluded
and cruddy. But if they become inseparable from the unborn, or remained
inseparable from the unborn, then they are HUNG, only nectar, the indivisibility of
appearance and awareness, of appearance and the unborn.
So, then this line is sung:

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 A mass of everything delightful gathered in this stainless tsog. OM AH
HUNG HA HO HRI. OM AH HUNG HA HO HRI. OM AH HUNG HA HO HRI.

HA HO HRI is just exclamations of extreme delight. It’s the OM AH and

HUNG and then it’s saying, “This tsog feast is inconceivable!” To have the chance
to understand this -- and hopefully perhaps you practice enough someday to
embody it -- this is inconceivable! This is beyond the top! This is utter joy, wild
frolicking happiness! You visualize, at this point then, from your heart, if you are
male you visualize countless female offering goddesses; if you are female, you
visualize countless male offering gods. And they should be profoundly beautiful,
sexually enticing, and sensuous, in whatever that means to you. You visualize all
of these gods and goddesses coming from your heart -- out. And they have all the
different, possible kinds of offerings -- the traditional arghyam, padyam, pushpé,
the five sense offerings, the inner offerings of tsa lung tigle and subtle pleasures,
the secret offerings of the lights of wisdom. These offering goddesses come out
from your heart and you sing the invitation.

HUNG HRI:
From primordial union’s bliss field
From the vajra queen’s delighting
From the mountain of Chamara (which is Guru Rinpoché’s copper colored
mountain)
The palace of Orgyen Khandros (the collection of dakinis of Guru
Rinpoché)
Without notion, coming, going
Arise as ceaseless, great affection
Three roots arise as Rupakaya
Enact the supreme Tantric dharmas
Devoid of concept’s dualism
Come enact the Tantric’s wisdom
Rigdzin Pema Trotrengtsal
Single father of every yogin
Come with cloud banks of dakinis!
Come enjoy this great feast offering!
From the frightful charnel grounds
From abodes of fearless siddhis
Come herukas, herukinis!
Come enjoy the bliss of tsog!
From the sacred Tantric groves
From the places twenty-four
Come all yogis and yoginis!
Come enjoy the bliss of tsog!

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 Bodies bright with blazing splendor
With vajra songs and great delighting
A mind imbued with mahasukha
A body formed by secret mantra
Come rejoice with bliss and wisdom!
Come enjoy the great feast offering!

And so through that a damaru is played, at different points in that. So it’s

worth understanding the nature of the damaru. The nature of the damaru’s two
sides are maleness and femaleness. They are played very fast, so that it’s
impossible to distinguish what’s male and what’s female in it. In that
indistinguishability there is wisdom-bliss. The sounds of a damaru, played by an
authentically advanced practitioner and a damaru that has been blessed in a proper
ritual fashion, is beyond ordinary concepts of magic even. It is pure wisdom-
magic. The sound of a damaru itself can bring moments of non-conceptual
realization, like lightening flashes of wisdom-bliss. It is played because it is
representing bliss-wisdom of all the beings that are being invited. As you sing that
part, the offering gods and goddesses, which you’ve emanated from your heart, are
dancing and making offerings of every sort to these beings that are being called.
They’re making the most profound, sensual, delightful offerings.

Then the guru says:

Three roots, rigdzins, dakinis, dharmapalas, oath bound legions, I invite

you to this Ganachakra.

And then everybody, if you have a bell and damaru, you can bring them
and play them at this point. It says:

Come, come, bestow the blessings!

Come, come, grant protection!
Come, come and bless the feast!
Come, come and abide here firmly.
Grant the siddhis, supreme and mundane.

Then, with a cacophonous ringing and playing of drums the mantra,

BENZRA SAMAYA DZA DZA.

BENZRA SAMAYA -- here means the indestructible gathering of the

enlightened ones who have come to the feast. DZA DZA just means it’s so. This is
the so.

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 In the beginning, as a Tantric practitioner, it’s very difficult. One’s sense
fields are so occluded by the cataracts of ignorance and deluded conceptuality that
one sees next to nothing of what exists, actually exists and is happening. But in
tsog feast, if there is even one practitioner -- and even better if there’s two and at
least one is male and one is female -- then all kinds of beings, other than human
beings, come. They fill the room, unimaginably full. These different kinds of
beings, that exist over vast durations of time in mindsets of extreme wisdom-bliss
and compassionate liberating force, come to the place of the tsog feast, blessing
the tsog practitioners. I mean this literally. They come. They literally come! They
gather, for they are part of -- when we say ‘tsog’ means gathering. There’s the
food, the drink, the gathering of yogis and yoginis, and the gathering of the three
roots -- the dakinins, the rigdzin lamas, the dharmapalas, the siddhas. They
actually come into this space, this room! They actually come into this space, this
room whenever tsog is done even vaguely well.
At this point the three fundamental offerings of the tsog are made -- the first
three offerings of the tsog. In every tsog feast there are these three basic offering
that are given at this point. The first offering is given to the Mandala of Deities.
The second offering is called the Offering of Confession. The third offering is
called the Offering of Liberation. When we do the formal ritual parts, Khandro
will make the first offering to the mandala of deities. Sky, in her perfect blameless
Dharmata stainlessness, will make the offering of confession that brings about
stainlessness. And Sangchen and I, in our angry unkempt wrathfulness, will make
the offering of liberation. So, we’ll make those three. I’ll read you the text.

The First Offering:

HUNG: Guru Pema, Lord Heruka and your dakini mandala

Please except this tsog feast offering as assemblage of samaya substance
The world and all its sense delights
The outer, inner, and the secret
Offered as the complete gathering
The wheel of bliss and emptiness
GANA CHAKRA PUJA HO

So while this is being sung, Khandro will take three plates -- prepared to begin
with -- she will take the first plate up and place it near the torma on the mandala.

The Second Offering:

Through fixation’s strong disturbance

Mind is led to gross delusion

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 All transgression, fault, infraction
Is purified through tsog’s great blessing
OM BENZRA SAMAYA SHUDDE AH.

(Then sometimes the hundred syllable mantra is said at this point.)

At that point, Sky will take the second plate up and place it by the mandala on the
altar.

And then, lastly the offering of Liberation:

OM BENZRA MAHA SRI HERUKA NRI TRI SARVA SHATRUNG

AKASHAYA DZA DZA HUNG BAM HO
Concept is the foremost rudra
Ignorance, the obstructing spirits
Arising from the force of habit
That binds awareness to delusion
I make the offering: meat, blood, bone
Into the maw of Dharmadatu
Cremation ground of all that’s harmful
Resting place of all delusion
MATRAM RUDRA HALA PANCHA PUJA HO

Okay.The liberation offering is, in many ways, the most profound and most
compassionate of all the practices. The wrathful act of destruction is the greatest
possible compassion there is. The compassionate acts of peace and the
compassionate actions of joy are wonderful and necessary and beautiful and sweet.
And any being who has realization and some intelligence can enact those. That’s
an excellent thing -- and is happy to enact it. If you enact peaceful, pacifying,
enriching styles of teaching and connection with beings, then they only, always
like it. It’s wonderful. If you enact the wrathful actions that actually remove the
dark shadow aspects of mind, nobody likes that. Going back to my earlier
description from Wilhelm Reich, the others often will tend to remain at the level
of personality but the liberation offering is liberating, destroying the glue of the
deluded aspects of character structure.
A friend of mine, who’s a chemist, once told me that in chemical quantities
there is a chemical structure as a closed loop that has a certain quantity of energy,
a charge. And that if a chemical is introduced into it with a greater charge than that
it will collapse, for a moment, into chaos as if it’s simply falling apart. It will then
either, one of two things: collapse permanently, and that’s the dissolution of the
chemical structure, or it will reintegrate itself in a fashion that can contain this new
and higher charge -- a higher mixing with the lower to actualize a new middle. So,

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in this fashion, this is what’s happening with the wrathful practice, in a sense. I’m
gonna go over it piece by piece.

OM BENZRA MAHA -- You visualize yourself, at this point, and this would
mean Sangchen and I are visualizing this. You all don’t do this part. You chant it
but you’re not doing the practice of it.
OM BENZRA MAHA SRI HERUKA -- Sangchen and I visualize ourselves
as the wrathful yab-yum forms of Vajrakilaya. With NRI TRI -- NRI is the --
you’ll be doing the practice with this later, you will. NRI is the seed syllable for all
obstructing forces that are based in form and TRI is the seed syllable of all
obstructing forces based in formlessness -- and there are both. There are those who
grasp and fixate at form and are therefore obstructed in their practice. And there
are those who would like to grasp at the emptiness of form, and its structures, and
this obstructs their practice. Because it is a way of falling to the extremes -- falling
to the sides of ‘is’ and ‘is not.’ So, NRI and TRI are the form and formless
obstructors. In the mantra, OM NRI TRI SARVA SHATUNG. The mantra
AKARSHAYA and the hook mudra, which is this. The hook mudra is used. You
may have seen me sometimes at tsog I do this. Where it circles and it gathers the
NRI and TRI, the form and formless obstructions. And gathers them back to the
vajra master, who is doing the liberating.
So, for this one there is a small -- the other two offerings there is a small
plate of offering that’s placed on the mandala. For the liberation offering there is --
an effigy is made in the form of a human being. If it is a guru tsog, it’s made in the
form of an anatomically correct male, naked with a large erect penis, at least half
the size of its own body. And if it’s female, it’s an anatomically correct female
naked body if it’s a dakini tsog. This is in a triangular --which represents a pit of
E, the pit of basic space -- the triangular container. So, with NRI and TRI the lama
collects, with the ankusha. NRI TRI, the ankusha collects the form and formless
obstructions into the effigy.
With DZA HUNG BAM HO – and this is literally happening -- these
substances of the negativity of the minds of beings is collected into this effigy,
which is like a scapegoat effigy. And with DZA HUNG BAM HO they are bound
and sealed within that. DZA HUNG BAM HO is used differently in different points
of practices. DZA is a hook. HUNG is a lasso. BAM is handcuffs and HO is a bell.
DZA is the hook of compassion. HUNG is the lasso of loving-kindness. BAM is the
handcuffs of joy. And HO is the bell, which represents equanimity. So, in other
words, these relate to the Four Immeasurables. With the hook of compassion, the
lasso of loving kindness, the handcuffs of joy and, in this case, the bell, which
numbs the mind of the obstructing forces, they’re all bound within the effigy. DZA
HUNG BAM HO, they’re bound. The lama will touch the effigy. They’re bound
into the effigy in that way. And next they’re killed.
So these are killed here. The word is ‘drelwa’ in Tibetan. It means
liberated. The consciousness contained -- and there literally is a consciousness

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contained in these energetic structures of negativity -- they are, in and of
themselves, even though they are also, in a sense, only parts of your own mind
stream. But every thought you have is a life form. Every thought you have is a
construct that contains life force. It is a living gek, in a sense. So, all of these
obstructing form and formless NRI and TRI and AKARSHAYA are drawn into this
effigy and now they’re going to be killed.
Killed, though, can only be done by someone who has profound realization
because they are not killed in an ordinary sense but their consciousness is liberated
into Dharmata, literally.

And so with MATRAM RUDRA, with the second of the mantras. Here it
says:

Into the maw of Dharmadatu

Cremation ground of all that’s harmful
Resting place of all delusion
MATRAM RUDRA HALA PANCHA PUJA HO

With MATRAM RUDRA you practitioners would touch the phurba that you
carry on your belt -- if you have a phurba that you carry on your belt. If you are a
ngakpa or ngakma it is good to sew a phurba somewhere on your clothing and
inside, like in the seam of your pants or whatever. At certain points you touch it,
like at this point in the tsog feast. From your side, you touch the phurba. The lama
does something different. The lama visualizes. I do this during tsog. I hold a
phurba, which I roll between my hands, and raise it to different point. I visualize
an AH on the tip of the phurba with which I strike the heart center of the effigy.
This destroys and, at the same time, gathers the life force. It takes, forcibly takes
the life force of obstructing forces away and then I touch it to my heart. I take into
myself the life force of obstructing forces. Then I visualize an AH on the tip of the
phurba and I stab it through the head of the effigy, which destroys its
consciousness connection to its own existence. The phurba then is pointed up to
the sky as the consciousness is liberated into Dharmata. And then the phurba is
stabbed into he genitals of the effigy, destroying its connection to its own birthed
form-based reality. And it is then touched to the ground, which means that it’s
connecting it to the birth of the notion of the solidity of form in general. And then
it is offered into the mouth of the wrathful deities.
So those are the three offerings that are always done in tsog. The first one is
an offering to the deities of the mandala. The second is an offering of confession.
The third is an offering of liberation. And then the tsog feast foods are -- when we
do this in a formal ritual way -- at this point, while singing one verse over and
over. And the verse is:

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 I offer the feast of exultation
Male and female cavort in pleasure
Samadhi transformed to song and dance
Dharmata expanded as rigpa’s luster

This is what’s called the Accumulation Verse. It’s the offering of tsog. It
sum up everything in the tsog and it’s sung over and over while all the food is
distributed. Before that, whoever is going to collect what are called the Remainder
Offerings, what are called the Remainder Offerings, has a copper bowl and they
will have taken a small bit from the tsog feast before it’s ever distributed and then
everyone gets their food. Everyone eats one tiny bit of their food, which is the
excepting of the siddhis from the practice you’ve been doing all day and excepting
the force of realization from it. You do not eat. You take one very small bite of
your food. Do not eat more than that. The remainder offering person starts on the
back right hand corner and collects then a bite of food from everyone’s plate. As
they pass the mandala, they collect a tiny pinch of each of the three offerings.
When they get all the way up to the lama, the remainder offering then is made. So
before you, in any significant sense, start eating the food. You don’t eat the food.
Because the offering of the remainders. So the verse here -- you heard it the other
night during the empowerment:

KYI É
All you beings who abide on the edge of the mandala
Afraid to enter yet too wise to leave
Accept this portion of the tsog, the bond of great bliss
Protect and uphold the noble intentions
OM CHITRA BALINGTA KHA HI

So all the beings that abide on the edge are all kinds of subtle beings and
also all kinds of human being and may even include some of you. Beings who
can’t bring themselves to really truly enter the mandala of the practice yet they
have enough wisdom not to leave.
A perfect example of a remainder being would be Bob, who lives in the
house over here. He used to be a student, became a really deeply engrossed in his
alcohol and drug addiction. He can’t enter the mandala because he’s not allowed
to enter unless he enters a program and works on recovery from his addictions.
But he’s too wise to go anywhere else. I was talking to him recently. He knows
there’s tremendous blessing here so he doesn’t want to go anywhere else. But he
can’t bring himself to do what it would take to enter either. So, he can’t enter. He
can’t leave. He’s abiding on the edge. Now, many of the beings that abide on the
edge are different kinds of very powerful and somewhat wrathful spirit beings.
They are, in the order of beings in the universe, in some sense -- while all beings
share equally in the pure wondrous nature of Dharmadatu, there is a hierarchy of

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evolutionary development in some sense. Generally we see ourselves at the top
because we don’t see various subtle beings who are clearly significantly higher
and many of those are abiding on the edge of the mandala, and you don’t eat until
they have eaten. In the same way -- traditionally within Vajrayana, you never eat
until the lama has taken a bite.
Now it’s become kind of a common practice in tsog feasts -- most of you
don’t ever go to dharma centers, which is good. But people get their tsog food and
they just start eating it and then the remainders are kind of collected as they eat.
But this is considered extraordinarily insulting to the beings on the edge of the
mandala and so we don’t do that. All the remainders are brought up to the front
while this is said, all you beings who abide on the edge of the mandala. I do
something that’s called the garuda mudra. It’s like this. It turns like that. It’s done
three times. The third time it’s done, it remains like this, which makes a triangle
over the food. The ritual attendant, that’s holding it, take three scoops from the
skull-cup of alcohol and puts it in my mouth and I spit through the triangle in my
hand onto the remainder offerings. While visualizing that these are different kinds
of offerings to purify the remainder offerings --it’s like the OM AH HUNG. The
spit of the guru is like the OM AH HUNG -- for the remainder offerings. It’s seven
points in that. I don’t know if anybody here -- you know, you put your fingers in
your mouth and make an extremely loud whistle? (don’t do it now). If there are
people who can do that, the whistle is done seven times during this offering. These
kinds of beings are attracted to the sound of a shrieking whistle.
So all this is done as the remainder offering. Then there’s two different
possibilities. One is that we just all eat then. The other is that we go through the
remaining style of protection offerings, which is what we’ll usually do. There’s
this verse that you heard during the empowerment the other day, Invoking the
Enlightened Intent:

HUNG
The expanse of exultation
The cloud of bodhicitta
The actions of great affection
Inseparable from Dharmadatu
Protectors in assisting beings
Come delight in your pure offering
Come accept the delightful substance
Offered in accord with bonds

And then what’s called the Cheddo offering, which is the offering to the
local protectors, is given. There’s a particular torma that’s made for the local
protectors. And the ritual attendant, who is making this offering -- who is always
male. The next offering attendant is always female. The ritual attendant for this

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brings the torma up front and they hold it, and then we do the verse. And everyone
does the visualization that comes with this, which I’ll describe to you in a second.
But I’ll read you the verse first.

HUNG
According to the oath and bond
Without transgressing Pema’s commands
Swiftly accomplish the four-fold actions
Uphold, enhance, bind, destroy
HUNG HUNG HUNG PHET HO.

So this is calling – when we talk, again, tsog means gathering. All the
possible kinds of beings related to our lives are gathered and addressed in the tsog
feast. So here your awareness, in the form of Kilaya, calls all of (what are called)
the local harm bringers. The torma is held up and this is going to become the
offering. The torma is held up. In this visualization it’s fine to do the HUNG
HUNG HUNG PHET. You visualize, as the mantra is being done, using the NRI
and TRI from before (form and formless). You visualize that black and red hooked
rays of light go out from your heart, as Vajrakilaya, and they hook all of the local
harm bringers, the forces of your local life that cause harm to the purity of your
intentions in practice. And they pull all of them into the torma. The visualization
here is the torma becomes huge and as big as space and becomes a giant balloon of
blood -- a massive giant balloon of blood. And it is the flesh and bone and blood,
right?, for the desires, hatred and indifference of beingness itself. It becomes this
giant bag of blood. At the HUNG PHET it is stabbed with the phurba. In the
visualization, again, you touch your phurba. It’s stabbed with a phurba and it’s
visualized that the giant bag of blood explodes. And then the bag of blood of all
harm bringers explodes, the blood and flesh and bone in it becomes food for all of
what are called, the local worldly protectors. These are unenlightened beings that
are bound under oath through Tantric practice. The elemental spirits of fire and
water, sometimes a place, a particular tree, all of the meta-ecology of being. They
are fed by the flesh and bone and blood of all obstructing forces when this bag of
blood explodes. And then all that’s left in the torma, at this point, is the poison and
illness.
So at that point you visualize that your body, in the form of the wrathful
deity, becomes so bright, so magnificently bright that it’s like shock and awe. The
awe and splendor of it causes the worldly protectors to kneel and vow to uphold
their bond with Guru Rinpoche, protecting the dharma. So the torma is taken out
by the ritual attendant and thrown away.
The Tenma protectors are twelve female spirits. I’ll read you the verse:

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 HUNG
In the twelve times of day and night
You corrupt or you defend
You cast down or you enhance
Sisters of the twilight hours
Reverse misfortunes, sustain our actions
Enjoy this torma with delighting
Uphold the noble yogin’s doctrine
MAMA RING RING IDAM BALINGTA KA KA KHA HI KHA HI

So there’s a nice story about where the twelve Tenma sisters come from. So
at this point, a female practitioner brings the Tenma torma up. The male
practitioner, who’s thrown the Cheddo torma out, comes back and pours a little of
the liquid. There’s a nectar that is sprinkled when the Cheddo is brought out. The
lama sprinkles some nectar on it, blessing it. The nectar that’s left on the plate is
poured over the Tenma torma. The offering given to the Cheddo beings is a higher
offering than to the Tenma. They’re, in the hierarchy of beings, higher, so the left
over nectar from their torma is like a blessing to the Tenma torma.
When Guru Rinpoche went to Tibet. When he first got to Tibet, he did a
wide variety of magical acts to gather the nature spirits of the whole of Tibet
together and really from all over the world and bind them under oath so that they
wouldn’t obstruct the practice of dharma. And in his gathering of all these
different kinds of spirits, there was one set of spirits, twelve sisters, who escaped.
He had used his hook mudra and gathered all the rest of them, but these twelve
sisters ran off. And they ran through some mountain passes and were hiding. Guru
Rinpoche was running across the mountain peaks after them. And finally they hid
behind a mountain inside of a lake. Guru Rinpoche took his vajra and he threw it
down into the lake, and the lake began boiling, and it boiled the flesh off the
twelve sisters. Then they all kind of all screamed and cried and the head of the
twelve sister said, “Okay, okay. We submit!” Guru Rinpoche snapped his fingers
and gave them all of their flesh back. And this is how the twelve Tenma sisters
were bound under oath in the Nyingma lineage.
So the twelve Tenma sisters control the integrity or depravity of your life in
the twelve times the day or night (twenty-four hours divided by twelve). There’s
two hours each. Each sister controls two hours of the day. And in that two hours of
the day, that force of being will either try everything it can to make you screw up
your vows, your best intentions, the quality of your life or it will uphold those.
Those are the options. Through this deal that Guru Rinpoche made, they will try to
uphold it instead of degrade it. This is such a beautiful, wild, giant mytho-poetic
psychodrama. Is it true? This is a question that has no significance in the usual
sense, reductionist cult of scientism sense. Facts are the truth of the particulars of
time and history in a scientific sense. And probably it would be hard to find a

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video of Guru Rinpoche running across the tops of the mountains. Right? But
mytho-poetics are also a truth, equally with facts. Mytho-poetics describes the
truth of another dimension of knowing existence. Both of these truths are valid and
good. The truths of facts are useful in science. They are good for creating
alternative energy mechanisms or getting to the library or remembering to pick up
your children from school. But they don’t bring meaning to life.
Trinlé and I were talking the other day. There’s various things that he loves
in his life, like baking. But he also knows that while baking is meaningful, it
doesn’t bring the meaning itself. It is not the field, which brings meaning. It’s
activity could enhance meaning. So it is this mytho-poetic dimension of life that
actually is the expression of a meaning saturated field -- a field of a resonance of
reality, which doesn’t need to find meaning. It is meaning-full-ness. It is
meaningful in and of itself. The mere truth of it is meaningful. Do you understand
what I’m saying Trinlé? So through this mytho-poetic psychodrama, we are
dealing with the aspects and qualities of ourself as a being -- all of these.
Do the Tenma exist outside of you? Are there twelve sisters, who exist
outside of you, controlling the two hour sections of the day and degrade or are
upholding you? If you think that this glass is real that I’m holding in my hand,
then yes, they’re real. They are certainly as real and existent as this glass of water.
They exist as surely and completely and actually as your body or the floor you’re
sitting on. If you know that glass doesn’t exist than they also don’t exist. In
between those two knowings they are also known as mytho-poetic descriptions of
energetic states of being. Either way, they will screw up your life or uphold your
dignity. They can go either way and they’re happy to. If you do not acknowledge
them, they will trounce you left and right.
The trouble with the modern reductionist cult of scientism is that it ignores
the existence of tremendous dimensions of life -- huge areas of life! When those
areas are ignored, they will make you pay. They will struggle to be noticed. If you
sometimes ignore your spouse, your spouse will sometimes try to make you notice
them in a wide variety of ways. Maybe they’ll yell at you. Maybe they’ll first try
something nice. And then they’ll try something less nice. And then they’ll just go
get someone else to notice them. If you don’t notice them, you will pay a price.
That’s what all of this is about.
And so the Tenma offering is made. The plate is brought back in. Then we
have what’s called The Dance of Hayagriva. The two plates are turned upside
down on the floor, in front of the altar. I’ll read you the dance of Hayagriva:

HUNG
Those who deny and reject compassion
Those who’s contempt corrupts all virtue
The arrogant, the noxious, spiteful
The one’s who rejoice in harmful action

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 You are thrown down in The Pit of ÉH
You are restrained by a mountain of virtue
Sealed within by dakini wisdom
Blocked from escape by great compassion
Unable to surface or regain any power
OM LAM HUNG LAM STAM BAYA NIN

So now the male and the female who did the first two offerings -- their two
plates are put together. They’re put upside down. A pit, a triangular pit, called
“The Pit of ÉH” is visualized going infinitely down. ÉH is the syllable of basic
space so it’s the pit of basic space. Whatever harmful spirits that haven’t been
dealt with at any point, through all of this, they’re thrown just into basic space.
What do you do, in the end, when nothing works? You throw it into basic space.
Yeah? You quit doing anything at all and you just throw it in basic space. The two
plates then are visualized as covering this pit with the form of Mount Meru. The
two plates are Mount Meru. The male and female then do a small dance that
involves a motion of stomping. It’s as if they’re stomping, pushing down on
Mount Meru, preventing whatever is in this pit from ever getting out. And then
they take the guru’s vajra and place it on top of the plates, sealing Mount Meru on
top of it.
Alright. Now, we do all that. See, if you do the whole tsog feast with its
rituals, there’s quite a bit. So, it’s good to have already done the practice. We
come. We do that. It takes about forty minutes. It’s really sweet and vibrant. It has
all these mytho-poetic aspects of our being. Now we’re ready, and so everyone
takes up their food and drink. The whole assembly says:

Guru Heruka, lord of the assembly

We the gathered Tantrikas and friends
Come together as compassion’s evidence
Please rain down upon us the siddhi of impartial great affection
And the spontaneity of Tantra’s Great Third Conduct.

And the guru says:

Herukas, herukinis, invited friends of the mandala

Merely through tasting this food and drink
Mahsukha becomes Ati vision
Ornaments and dances become the appearance of wisdom
Speech becomes vajra song
May all who gather here attain realization as a single mandala
And abide within the land of great bliss.

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And then everybody says:

Brahmans and dogs, outcast and noble

A single mandala within the sublime delight of the yogini’s lotus.

And then you eat. Then, as we eat, we can do some vajra songs and dances. Okay.
That’s a description of the basics of what’s going on in a tsog feast.

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An Oral Commentary on the Black Bees Sadhana of Dechen Gyalmo -- Yeshe
Tsogyel as Queen of Great Bliss

given by Traktung Rinpoche

at Tsogyelgar, Ann Arbor, Michigan

September and October, 2009

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195
Part One

So, none of you are entirely new, many of you are entirely old. Now, you've been
around long time so we don't need to talk as if we were talking amongst people
who had no understanding of Vajrayana -- that would be tedious for me and
insulting to you. We won't do that. By "we won't do that," I don't mean this in the
Krishnamurti dialog-sense -- in sense I won't talk to you as if you are ignoramuses
and you won't talk to me with questions as if you were ignoramuses, and we'll
have a happy, a great bliss meeting that way.

So every new sadhna there is a new opportunity. And in this realm where the
tendency of appearances is to close down and narrow all possibilities into an
infinity of smallness, every new opportunity is really quite a wonderful thing. It is
the expanding quality of possibility. It is what? An opportunity to dismantle the
shackles of ego’s prison. I was talking to somebody the other day… there's
nothing up there I'm just enjoying the purple light off of the lotuses in the door ...
anyway I was talking to somebody the other day and they said something about
how wonderful it was that somebody or another had changed so much, and I burst
out laughing I said, "Nobody changes, this is just ridiculous. It's part of the old
guard con perpetuated on everyone, nobody changes. Nobody. Changes. Nobody
ever changes. You can like this or you cannot like this. There is no possibility that
any of you will ever change. You are as you are and that's how you're going to
be."

They found, the person I was speaking to, this to be unsettling. So then I said,
while no one changes, it is possible to bring outer and inner elements into accord.
Suffering arises from the disharmony between outer and inner, between gross and
subtle elements. The basic pattern, which is, for instance, Sky or Sangchen or
Khandro or myself, is never actually changed particularly. We've arranged the
context our outer lives and the furniture of our inner apartment building in such a
manner that they are in accord with each other. This is actually what benefits
oneself and others. You are who you are, and that's O.K. Sangchen is a -- used to
be an angry person and now she's not. That has the energy which was Sangchen
the angry person has not changed it hasn't gone away, but by bringing the outer
and inner elements into harmony, Sangchen is now a wrathful person. These are
fundamentally different things. Anger when it is resonant between wisdom and

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external appearance simply becomes the powerful wrathful energy of
transformation. This does not change.

Sky for instance is (in all relative considerations) quite a dumb person, but when
outer and inner elements are resonant and in harmony, Sky has the luminous
ignorance that Nicholas of Kues so strongly recommended to all beings. She has
the "unknowing" of Teresa of Avila -- is it her or Saint John of the Cross (the
castle of unknowing) talked about coming into god as the process of unknowing?
Dharmakaya is utterly ignorant of all ego's complex and intellectually astute
machinations. This is a wonderful process.

So it is not therefore a new sadhana -- is not a new opportunity to try to smash

your square peg into a round hole. That's not actually what it is it is the
exchanging of disharmonious discordant non-complementary internal and external
resonance for the kind of a resonance that dissolves internal and external boundary
all together. If you take up the disposition of Dechen Gyalmo, the Queen of Great
Bliss, then the notion of internal and external disappears all together and so this
internal and external naturally fall into a harmonious balance and in that
harmonious balance you will be uniquely who you are and how you are with its
quirks and it foibles and all of that except that they will be resonant in a beautiful
and wise fashion. This is something I would like all of you to contemplate
because I suspect that there has been over the years a harmonious illicit love affair
between your Protestant self-loathing ethic and my wrathful hammering approach.
My wrathful hammering approach is simply me being me it has nothing to do with
thinking you shouldn't be you -- you need to contemplate and understand this
carefully.

At the same time I am not saying that you should go about blundering your way
ignorantly through life smashing and breaking everything that comes across your
path. I am not counseling you to accept disharmony and discordance as wisdom.
I'm saying that the tantric path brings about an inner and outer harmony between
subtle and gross elements by exchanging that which is unharmonious with that
which is harmonious. Dissolving the disharmony of the ego's insistence of
endlessly changing the "as it is" into something else. This is a subtle distinction
and you will either understand it or not as you choose.

OK, so a sadhna is opening a minute doorway in the nature of the interface of

delusion and wisdom. It's a cubic centimeter of chance. It's an opportunity and a
possibility. I'm going to talk a little bit about these first two prayers in the sadhna.

Adorned by moonlight, her form is sublime, her beauty will pass from your eyes to
your heart, and there it will subdue the vagaries of mind. A trellis of joys where
the vine grows and flowers, she is the darkening island of Love.

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Adorned by moonlight symbolizes the fact that Dechen Gyalmo, the Queen of
Great Bliss, is clothed in her resonant harmony with the heruka, the Vajra Heruka,
the aspect of Guru Rinpoche in this sadhana that appears above her head [in this
sadhna???]. She is endlessly in harmony; her red and white drops are in union with
each other, and that union is not contrived and it is not turned into anything the
mind can catch hold of. It's like the play of moonlight over the skin, the deity, and
the eye. This is the way the beauty is experienced. It's experienced in sensual
interpenetration of all appearances in and amongst each other. It is not sexualized
as ego tends to want to do. It is not objectified. It is not even understandable, but
one is never separate from it. It is Dechen Gyalmo’s great bliss that she is adorned
by moonlight.

Her beauty will pass from your eyes to your heart means that in the contemplation
-- in the tantric contemplation of the visualization of her form, that maneuver
within the psyche where consciousness contemplates the form of great bliss
wisdom, which is Dechen Gyalmo -- her beauty literally passes from your eyes
and into your heart. All appearances tend to pass from your eyes or your senses to
your mind but here her beauty, because it carries with it the transmission force of
unborn wisdom, passes from your eyes to your heart. This is a reference in not
particularly coded language for the manner in which all appearances arise. In the
heart there is a tiny, tiny seed of light glimmering in five colors. It passes from
your heart through the eyes and becomes all appearances.

In the deepest aspects of meditation first mind is released from its content and it
falls upward into the bowl of the sky to the infinite domain of consciousness and
being. And from there, when devotion is most perfect and sublime, it falls from
that infinite sky of consciousness into the heart where the sense of I, of ego, is
consumed utterly. When that happens that is not the end then -- the shimmering
five lights in the infinite awareness, the unborn awareness of the heart, travels
through perfectly translucent crystal corridor to the eyes and appears as all of
appearances all possibilities of appearances as awareness and appearance only.
That process begins when the deity (in the case of Dechen Gyalmo, the sublime
beauty of the deity) passes from the eyes to the heart. Dechen Gyalmo is
visualized in feeling perception as her feet always in your heart and her head
[snap] right here. Put your arm above your head this space right there. This is the
dimension of her body between this point and this point. Her feet always in heart
and this meditation is the living symbol of presentation of the esoteric yoga of the
way in which beingness and appearance relate to each other.

And there it will subdue the vagaries of mind means that the mind is swallowed
whole by the heart.

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A trellis joys where the vine grows and flowers is the subtle body. The central
channel, two side channels, the chakras, and all the other side channels is a trellis
of joys, and on that trellis a vine grows and flowers. The vine is the vine of the
living energy of pure awareness. So on this structure of -- and here it's not
referring to the divine, well, it's not referring to the chakras but to the whole of
one's life and appearances grows on this trellis of joy, which is the construct of the
subtle body.

She is the darkening island of love means that Dechen Gyalmo appears within the
realms of sentient beings. Buddhas -- because of the longing of your heart for
realization -- buddhas appear. Buddhas do not have intentionality, they don't ever
decide to do anything in and of themselves. They are only a pure responsiveness
beyond contrived notions of compassion, they are just tenderhearted
responsiveness. And because sentient beings lost in delusion long for wisdom to
appear to them and lead them out of delusion buddhas appear, gurus appear, and
deities appear, and they lead you out. The appearance of Dechen Gyalmo is the
darkening island of love. The darkening island here is referring to all of samsara -
- the sun is setting on samsara, it's a darkening island, and Dechen Gyalmo is the
love that is appearing in the midst of this darkening island. It’s the darkening
island of love. The sun is setting on samsara, and the sun is rising on the fully
enlightened state. When the sun sets in the northern hemisphere it rises in the
southern hemisphere. She is the interface between these two points between the
dreamlike illusory nature of samsara and dreamlike illusory nature of nirvana
arises. Dechen Gyalmo is the point where the longing of sentient beings and the
responsive tenderheartedness of buddhas manifest interdependently. Buddhas are
not free of interdependence, they are simply free of intentionality. They arise
interdependently with your longing. If no being longed for realization, no buddhas
would arise.

All of that is the meaning of the opening two sentences. All of it, the whole text,
has this kind of meaning, this level of meaning, this quality of meaning. So this
first prayer as a whole serves as the lineage prayer in this text. Here's how the
lineage goes -- you know a lineage is passed from here to here to here to here and
to you down through generations and generations and generations to the present
moment to you. This lineage goes like this: me -- you. This is very sweet because
it is a very warm lineage. This particular sadhana combines Jigme Lingpa's
Dechen Gyalmo practice and Do Khyentse’s and my own but having all of those
be the context of this bright body-mind, I forgot them all and simply wrote the text
again so that it is nothing other my speech. So this is simply me-you and the
disappearance of those two, so instead of the normal lineage prayer, which gives
you a list of names -- there's no need for a list of names here, there's no need even
for my name because the entire prayer is simply a description of that.

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So as a lineage prayer it is says again and again you bow down to something.
What are you bowing down to here? You're bowing down to the dimension and
the disposition which is Dechen Gyalmo. All these verses are simply describing
what it is you are taking refuge in when you do this practice.

To the vermillion one who wounds with the arrow of her glance, I bow down. This
means Dechen Gyalmo's love is so deep that if you catch her glance, and she is
always -- as it says later her eyes are restless -- she's always glancing here and
there amongst all beings so it's not question of whether her glance touches you but
whether you catch her glance. That doesn't mean she notices you but if you catch
the glance as it passes you by then yes, you will feel love but you will also feel
wounding. You can never be quite comfortable or happy in samsara again; you're
wounded at the heart like the Fisher King wound that never heals. Samsara is the
land in which the Fisher King lives. You know this story of the Fisher King? As
long as Britain (the land the actual earth on which Britain was) was dying for a
variety of reasons, and the Fisher King is wounded by a spear at the thigh at the
point of the genitals, the point of the life force coming into existence, and as long
as the land was wounded, he was wounded. The wound won't heal. If Dechen
Gyalmo's glance touches you, you will be wounded until such time as the land
itself, which is appearance is healed. It is only healed in buddhahood.

To the boon-giver of love, who is passionate, joyful, effulgent and playful, I bow
down. You know what all those words mean.

To she whose form is the ocean of bliss, I bow down. What this means is that
Dechen Gyalmo’s form itself. You visualize it having a particular quality of light
and shape and proportion, but her form is the ocean of bliss from the heart. In
another description of the subtle anatomy of appearance Ramana Maharshi said
that when the eye is engulfed by the heart is when everything which is called ego
dies and from the stillness the silence of that. The amrita-nadi, the channel of pure
nectar that arises from the heart as worlds of appearances, this is the form of all
bliss from that vast emptiness which is Dharmakaya. There arises as moving of
brightness, and the ocean of bliss and the structure of bliss, and that is the form of
Dechen Gyalmo.

To she who delights in love, who is marked with the colors of red and white, I bow
down. She who is marked by the union of Khandro and Pawo, of awareness and
appearance, of emptiness and bliss.

To she who delights in the flavors of feeling, rejoicing in the rasa of delight – to
you the giver of happiness, I bow down. To the queen of intoxication, I bow again
and again.

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This is simply it's... you don't need to go into all the detail because it's simply
describing a disposition. And when you say, I bow down again and again, you
say, “I trade my tattered piece of cloth I call my life for the silken garment of this
redness.”

To the vermillion ocean, whose hips are heavy, whose breasts are full, whose
thighs are strong like pillars, I bow down. You're not bowing down to an anorexic
supermodel.

To that one whose lips hold secrets, who is the stealer of hearts, I bow down again
and again. To she whose eyes are restless whose head is marked by the sign of the
full moon -- Which is the HAM, the white drop. Her eye are restless because she
loves everything and every thing. Why does she? Because she is Love. A
beautiful thing Osho said -- he said when you love, everyone becomes lovable.
Someone asked him, “How do I see so-and-so as lovable?” And he said, “It has
nothing to with them, when you love everyone becomes lovable.”

Because she is love, the ocean of bliss, this structure and dimensionality of bliss,
simply loves and therefore loves everything and it's eyes are restless, always
moving just the way if you were in a crowd and you went to go see your beloved
right? You haven't seen them for a while and you enter in a restaurant and you
know that they are already there waiting for you, and your eyes are restless -- they
look all over the restaurant looking for the one you love. Her eyes are always
restless because everything is the one she loves.

So, marked by the sign of the full moon is the HAM, the white drop.

Who holds a fire in her belly is the AH, the red drop.

Who boils the milk of a lion… has to do with the process of inner yogas of the
joys rising through, the heat rising through, the white drop dripping down all of
this description.

…boils the milk of a lion and churns the milk of passions into the cream of love.
Here it's also referring to the two words in the Bengali tradition standing for lust
and love. Lust, which is the sexualizing and objectifying force of human beings, is
the milk which is churned into love. Prema. From rati (which is grasping,
objectifying desire) it's churned and becomes prema, which is love.

To her whose hair is black like swarming bees, whose throat is the black of a
peacock's feather, whose eyes are the black of deep night. To that devi whose body
is all rasa and whose longing is untouched by lust, she whose touch is the mudra
of unstained love.

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So, whose hair is like black bees is an old Indian metaphor for exquisite sensual
beauty. Blackness like in the "Song of Solomon," the Song of Songs in the old
testament, the black hair is described in a similar way of exquisite beauty.

Whose throat is the black of a peacock’s feather has to do with the way in which
the chakra in the throat is the transformer of poison in tantric practice.

Whose eyes are the black of deep night is the Dharmakaya.

Whose body is all rasa… Rasa means flavor. The flavor of feelings like the
sweetness of the song.

…and whose longing is untouched by lust, to she whose touch is the mudra of
unstained Love …This a love which is profoundly sensual, which means it
engages the sense fields. It is in fact the engagement of the sense fields by
unstained awareness with uncontrived appearance. That union is what is being
talked about here; that union is the disposition to that we bow down again and
again.

There's only one problem and that is that mind with its conceptuality creates an
internal entity that grasps and here where we talk about lust it's not, there's no need
to be so literalistically conventional like we're talking about fucking and sex
desire. We're talking about the lust in which consciousness grasps after sense
objects. We're saying that her unstained love has never been touched by that.
Instead it is always only unborn awareness perfectly in union with infinite
varieties of appearance. So therefore where will lust arise? Where there is always
lust there is always grasping after union with something, but where union is taking
place infinity and in every moment there can be no desire-- desire is not
aggressively pushed away but outshone by an always already pleasure of union.
This is unstained love.

To the blossoming of flowers and the swarming of bees, I bow down. To the
delight of children and the roughhouse of dogs, I bow down. To the swaying hips
of the elephant, I bow down. To that celestial banner of midnight blue and infinite
stars, I bow down.

All of this (don’t quit paying attention just because I'm talking about simple
things) all of this is the disposition, the dimension of the text. I understand you
already know this, but it is good for you to hear it from my lips anyway. It's not
just about what this prayer is saying again and again whether you think you know
or not, you don't or you would be in this disposition completely totally free from
anxiety, free from depression, free from lusting-grasping, all of this, so it's saying

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what is that dimension of disposition? It's the swaying hips of an elephant, which
is a metaphor in ancient Indian culture for a woman whose sensuality is utterly and
perfectly sexually enticing but then it's just mixed in with the roughhouse of dogs
and play of children yeah? It's not making one over the other; they're all exactly
the same. The one who has even a shred or an iota of wisdom bliss realization the
roughhouse of dogs and the delight of children and the swaying hips of an
elephant and sunrise and the color red are exactly the same thing.

So you are praying from the depths of your longing, if you have no longing fine
don't pray that is your business, but if you have longing then you pray to Dechen
Gyalmo who is inseparable from the wisdom mind, body, speech, qualities and
activities of your Guru. You pray, you beg, you say, “May I trade in the tattered
shreds of my life like an old receipt that you got at McDonalds and you stuffed it
in your pocket and it went through the wash.” That's what ordinary life is, looks
like, to Dechen Gyalmo. You say, “Can I trade in this crumpled washed tattered
shreds of paper that can't even be read anymore for your disposition?” You need
to pray for this. You need to want it. You need to not be above asking for it. You
need to ask out loud. Speech, we say body, speech and mind because the feelings
of our heart, the beautiful prayers of the words of our mouth become the feeling of
our heart, the action of our being. This is in reverse, may the feelings of our heart
become the words of our mouth because when they are spoken out loud they
become real in a way they never are when you don't speak them.

All of this, this just it goes on for more things: she's the aroma of sandal, the
mandala of liberation, a galaxy of wonders. Free from shame, beyond the
boundary of beings and Buddhas.

So that is the lineage prayer, which you sing before you ever start the practice and
then it gives a description:

Those who are unhindered by conventions of shame and unacquainted with the
contrivances of deluded passion free from doubt in the Vajra master and holding
great faith they will accomplish the siddhis with ease and swiftness simply through
meeting this path of the Queen of Great Bliss.

That's very sweet, that's not any of you, yeah? All of you are touched by the
contrivances of deluded passions, except for Sky -- that actually is a description of
Sky. It's not a description I wrote, it's a description Guru Rinpoche wrote.

Untouched by the contrivances of deluded passions… then you accomplish the

siddhis with ease and swiftness through just meeting the path, which was Sky's
experience. So this very sweet that Guru Rinpoche's description of what would
happen if someone who had the perfect qualifications met the path. If that's true,

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then what else can happen is also true. Which is those who have the contrivances
of deluded passion can go beyond them and become unstained by the contrivances
of deluded passion, and it should be just as simple. It can be just as simple. It
really can be just as simple. Just as simple as what? Just as simple as Sky's
experience of this practice, just as effective.

Happy and free from concepts will the world will become…happy and free from
concepts is what you will become if you do this practice. And what will the world
become? A hidden grove. This is, this whole appearance is a hidden grove. It's
said in Bengal, in the old tantras from Bengal, mostly those that come from my
line, which is being the line of Sabara, Sabararipa, the hunter. The line that says
that you have to go to a hidden grove to practice -- to go with the one you love to a
hidden grove and without shame you practice until everything becomes delight.
Ultimately there's a relative meaning to that, but the real meaning is this is the
hidden grove, this is Dharmakaya's hidden grove in the infinite upon infinite
vastness that is Dharmakaya there is a tiny, tiny little secret place which is a
hidden grove called "all appearance."

The world will become a hidden grove, a blue lake… the blue lake of awareness, a
field of flowers… The flowers, a field of wildflowers, which are the senses, a
forest of sandal, sandal oil has a particular quality which is that it cools the body.
When the channels are disrupted in the body and become afflicted by heat (which
is desire) it is said the application of sandalwood oil to the body can cool the body.
Here it becomes a forest of sandal. The whole world, instead of becoming a place
that draws you into deluded grasping of noxious desire, grasp, grasp, grasp,
instead will become a forest of sandalwood, the scent of all of the perfume of
appearance itself cools the mind so that it relaxes into the disposition of the heart.

With laughter… so this is one who becomes free in this fashion. With laughter
they should mock the hallucinations of birth and death, the mirage of hopes and
fears… One who becomes full of wisdom doesn’t need -- they may consent out of
compassion (though these days I suspect it has more to do with the final delusion
of pity than it does with compassion) they may decide or consent to assume the
same form of deluded being so that deluded beings aren't freaked out. But here it's
saying without shame they should just mock the delusions the hallucinations of
birth and death.

Wearing the peacock feathers… right, which is the transforming of poison into
wisdom as a tantrica, which is the peacock. Drinking, Wearing the peacock
feathers and drinking alcohol which means drinking delusion itself.

They should dance without shame means they should move through the

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dimensions. Here it's talking about the third conduct action of a tantrica who has
attained liberation. They should wear the peacock feathers and drink alcohol
means they should without shame or fear enter into the cave of the dragon. In old
stories from the west, the knight always goes into the dragon's cave. Here the
dragon's cave is the deluded perceptions of sentient beings. A tantrica should,
without shame or fear, go into that cave and not kill the dragon and come out
riding it.

For such a one there can be no doubt regarding the Queen of Great Bliss, once
met there can be no parting. Then there's a quote:

“Perfection in one, perfection in everything –

the expanse within which all phenomena are subsumed
is itself subsumed within the supreme state of spontaneous presence,
a timeless and naturally pure state of utter relaxation!”

I put this in because it's my favorite quote from Longchenpa's Cho ying dzod,
Seven Treasures. Perfection in one, perfection in everything the expanse within
which all phenomena are subsumed...the expanse...the expanse... is itself
subsumed within the supreme state of spontaneous presence, a timeless and
naturally pure state of utter relaxation.

If you truly contemplate the way in which awareness and appearance are simply a
singularity, then how can there be anything but relaxation? Regardless of how you
act or appear or whatever that will still be the case.

All right, that's the lineage prayer, and then there's the prayer to the lama.

This is a very traditional style of prayer, the three kayas prayer of the lama. Here
we are not going to engage in the silly twaddle of outer and inner guru, “the outer
guru leads you to the inner guru,” that's silliness. The inner guru, which is your
longing, and the outer guru, which is the lama you need to talk to you are both the
same thing arising co-emergently in the expanse of appearance manifesting in
delusion to kick your ass beyond outer and inner, yeah? Not to lead you from one
to the other. So here's a description of the guru, the outer, inner, everything,
everywhere guru:

In the pure land Dharmadhatu, free from all elaboration, you are compassion vast
impartial, unborn unceasing great bliss wisdom. To the Dharmakaya lama I bow
down with great devotion. To the Guru Pema Jungne…

Pema Junge means “lotus born,” or “born on a lotus.” Anyone who is -- and I don't

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mean to say pseudo-gurus but any guru who is a guru who leads from darkness to
light, and from untruth to truth, who is a pregnant rain-cloud aching to shower the
blessing of perfect silence, awareness and appearance is a guru. Such a being is
always lotus born Pema Jungne. You're born, the lotus appearing on a leaf of
awareness. Every guru who was a fully enlightened being was lotus born in this
fashion, is Guru Pema Jungne. We don't need to make up even the contrivances of
in the 8th century Guru Padmasambhava, yaddah, yaddah, yaddha. It's true but
that's not what Pema Jungne means.

In Sambhogakaya's pure land, luminous bliss field of five wisdoms… This sadhna
as a whole (if you choose to practice this sadhna in its fullness) this sadhna as a
whole has the most exquisite path of the inner body yogas and the way in which
these realize the five wisdoms. The Sambhogakaya’s dense array of wisdom bliss
is inseparable in manifest appearances. This is an important point because this is
how all paths arise as a way of trying to antidote the mistakes that people make on
the path, all right? The mistake of "pure awareness" path is that they tend to want
to dichotomize awareness and appearance so here from the start it's saying
awareness and appearance are the same, the five wisdoms and body, speech,
quality, mind, activities are the same thing. Your aggregates and elements and
Sambhogakaya are the same thing inseparable from Dharmakaya.

It is vitally, radically, profoundly important that tantricas practice authentically in

this time in this place because there has been such terrible ripping and shredding
and tearing of the fabric of appearance by dualistic materialism on one side and
false religion on the other side. Materialism with its just wanting to get all pleasure
out of life is actually terrified of every authentic aspect of appearance and so it is
trying to rape appearance to death, and so-called religions are shredding and
ripping and tearing at appearance with their sarcastic anger at the seeming trap of
there being anything at all. And so some are trying in their desperate anger to
manipulate appearance to death to get what they want, and others, in their
internalized anger, are trying to somehow tear themselves apart from appearance-
to find themselves in an aloof untouchable place in consciousness. And both of
these are destroying the fabric of appearance. They're harming the literal elements
of the earth, and they are harming the body itself, the subtle and sacred aspect of
the flesh. The world and the flesh are hurt so it is radically important that people
practice Tantra, that people practice a path.

There's a beautiful story about a Sufi weaver who only carried a needle, would
never carry a pair scissors because he said his job was to sew everything that had
been torn apart back together again. That he would never cut two things apart.
This is what we're talking about. Tantricas bring awareness and appearance
together in seamless harmony and resonance of bliss and wisdom. We pray to
Guru Pema Jungne the Sambhogakaya lama this is referring to.

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The pure land Saha's realm… Saha this place sentient beings live in was called by
the Buddha saha’s realm. Saha is a word that means "endurance;" this is a realm
of endurance -- endurance an excellent word coming from the French "endure,"
meaning to become hard. This is a place where people, in order to possibly
survive it, feel like they have to harden themselves. First they harden in
themselves into the concepts of having a body, a mind, separate distinctive egoic
functioning structure and then finding themselves a small pocket of hardened life
in the ocean of existence that is eventually going to squash them. They have to
constantly harden themselves more and more. Hardening their heart, hardening
their senses, hardening their feeling of their touch, hardening their emotions,
hardening their mind into rigid narrow dogmas and boundaries. This is saha's
realm.

So in Saha's realm you appear through your compassion is beautiful because in

the first, which is unceaseless great bliss wisdom vast and impartial; in the second
that is appearing in five bliss kinds of wisdom; then in the third through
compassion in Sahas's realm the guru appears. Because it is a strange thing for
these first two to appear in the deluded aspect of the third -- not necessarily
altogether pleasant. For there to be the infinite tension of incarnating, embodying
and enworlding in Dharmakaya and Sambhogakaya and then Nirmanakaya as
appearance inseparable from wisdom/bliss while remaining in the resonance of
deluded sentient beings perceptions. This is really sweet.

To the guru in here is talking about the actual physical, embodied guru who
appears before you to the guru who will do that. Who is willing to do that, I bow
down. And then it says:

(Visualize the refuge field – you as red Dakini, red Dakini in sky, blue Varahi
above in her heart, white Heruka above her, and Kunzang Yabyum above him –
the sky is full of shimmering lights and Pawos and Khandros in dancing pose.)

So, tomorrow Amy will send out those two prayers and you can start to learn them
because these are prayers that everyone can and (I would say) I hope you do. I
won't say should, I won't say it. But I would say I hope you do. If you don't, I will
take the very sweet point of view of Nisargadatta Maharaj who said, "nothing
happens in the whole of manifest existence that isn't … (47:40). Who am I to
argue with that? But at the same time as? Nisargadatta Maharaj said another time,
"sometimes a great surging wave rises up in me that wants to make everything
beautiful and pure." So on that stance I say I hope you do.

[long break]

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So in the teachings over the next week or so that I’m going to give before Sky
leaves for retreat again, I am not going to talk about the three samadhis, and I’m
not going to talk about the aspects of generation phase such as the clarity of
visualization, the remembrance of the purity of the symbols of the visualization,
vajra pride, these things. I’m not going to do that; I've done that lots of times, and
you can read Generating the Deity or a variety of other excellent texts along those
lines, and I just said I can't do that again. They are important teachings and
wonderful teachings, and I'm sure I will do them again but I'm not going to in this
series of talks because you can get that information from old talks of mine or from
a variety of excellent books and it is not, while it is ultimately important in terms
of the technique, it is not ultimately important. And I would rather talk to you
about what is ultimately important in terms of deity yoga.

And what is ultimately important is what becomes elaborated as all the

technicalities of the practice. But so much time is spent talking about the
technicalities of the practice that sometimes the forest gets lost for the trees.
What is ultimately important in deity yoga is that you have a deep and profound
ache which you would like to be free of and that ache is (?) inseparable from egoic
love itself. Kind of like what drove me into retreat last month was a deep deep
ache. (in my hip) I finally had to get an MRI ... feels like it's deep, right in the
middle of my leg. She goes no, that's not .....but it turned out...the bone marrow
had become inflamed. It was a deep ache. ...deep ache. The deep ache of samsara
that is what is profoundly important that you want to be free of this ache of
samsara and that is only the....in conjunction with the intuition that there is a
perfect alternative. And that perfect alternative is embodied by the lineage and the
guru. This is all there is in term of practice, that's it. There's nothing else. They
live that. The practice is just how you live those two things.

There is a debate and the debate causes disharmony... in the disposition of your
life and if you see something that is so beautiful and quirky and odd and enigmatic
and seductive and enticing that you realize this is what it is not to have the ache. If
you go, I'm not living it yet but I see it in front of me. I see it in the shrine room, I
see it in that person who is talking I see it in the, in this practice presented. You
see it. There is in Indian tradition carried over into the tantric tradition ...traditions
that talk about that. Two stages the stages of listening and the stage of seeing. in
the stage of listening one is listening to the teachings, contemplating the problems
of samsara, the options, the possibilities occurring within the riddle which is
delusion and you contemplate this until some, something happens and the
something that happens is that you see. The word in the Indian tradition is darshan.
Until you see, until you catch sight of the divine. The only way I could know- if
I'd had that deep ache my entire life, then I would think that was just how things
feel. It wouldn't occur to me that something was wrong but because I spent many
decades not having any such pains, not having arthritis and swollen bone marrow,

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I knew that something was wrong. Even though you have this ache of samsara
your whole life, in this lifetime the only way that you can know something is
wrong is because you've had some other experience. Otherwise you would have no
way to even know it, you'd just assume as those who have become utterly
disconnected from their inheritance which is the Dharmakaya, Sambhogakaya,
Nirmanakaya -- those people who become utterly disconnected from it become
nihilist materialists and they become then fundamentally characterized by sarcasm
which comes from the old French meaning "to tear flesh." They simply tear the
flesh of appearance even while pretending to want to get all the pleasure from it.
But because you have not suffered total amnesia, the birth shock ...birth trauma the
birth of ego from wisdom? was not so great that you have suffered complete
amnesia about Buddha nature and therefore you long for it because you feel the
ache and you know that there's something wrong.

Tantra can only then be practiced at such time with that intuition combines with a
trans-rational (there's no way to explain it, and there's no need to bother trying to
explain it to anyone else) trans or meta rational sighting of the divine because and
this is important, the reason the guru is so important is because otherwise you
going to think somehow or in some way you're going to try to turn what is other
than that ache into somewhere someplace somehow else. But you will never
accept it being this. Ever. You will always make it “I want to get to Nirvikalpa
Samadhi,” or “I want to get to Dharmakaya,” somewhere else, “I want to get to the
Garden of Eden.” I want to get back were we came from, and I wanna go to the
Pleiades in a starship, I wanna get to the golden age of the past.

Whatever. All of these things, which are nothing more the mytho-poetic
statements of delusion's essence. The notion of a golden age in the past or a
golden age to come, or a Garden of Eden or a starship journey to some other
planet or angelic beings of light, all of this is nothing more than mytho-poetic
statement. The essence of delusion, which believes that incarnate appearance is
fundamentally flawed in and off itself. But appearance is not the problem and if
the guru did not, if Buddha nature did not appear in the mouthpiece of the Guru
then you would never think -- and this is why authentic gurus don't play games of
seeming so different. This is why Trungpa Rinpoche is Trungpa Rinpoche, and I
am me. Why Nisargadatta is Nisargadatta. They don't try to pretty themselves up
to some illusory impossibility. They are just like you because just you as
appearance is also pure awareness. Does this make some sense?

So you have to sight the divine in a living being, and the circumstances, the
poetry, that that living being creates. This is the way it's taught in the path of
Tantra. You have don't like it you can go find some other path that's fine too. But
this is how this path works, and once you have that sighting, then transmission is
given freely.

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I was thinking recently about the insanity of the relationship between gurus and
disciples as its been known in the modern west (maybe throughout time) but the
way in which both materialism and materialistic people are so terrified of such
relationship, but also the way the so-called religious and spiritual realms get
turned into such crap. That being exists as a blessing force that blessing force is
not asking anything of you it's being pumped out by that embodied being 24/7,
365, never a moment, and there's nothing you have to do to receive that blessing
then you need -- nothing you don't have to earn it, you don't even have to ask for
it, it's just the context of everything once you've seen that. Then you have to
practice, practice it. You don’t have to do anything to win it or earn it, you can't
lose it by being a bad boy. It's not possible so long as there are enlightened beings
in the realms of deluded beings, the embodied qualities of beings is pumping out
that, is transmitting that blessing force impartially like the sun shines on
everything all the time. You don’t have to be close or far, any of these things. You
simply have to sight it, and then you have to practice it. This is the practice, this
is how we practice. And that's what's crucial and important and just -- we'll talk
about the various parts of the sadhna in terms of this. And then it's nice to learn all
the technical, because it’s profound and important.

It's funny, Stephanie is translating the Mindroling torma making manual for me
and she-- I had her show me the part -- the whole long section on all the terrible
things that are going to happen to you if you don't arrange the offerings just right
and you don't say the offering prayer fast enough once you put the offerings out
and various people have given various lectures at different times here when we
allow those horrible Tibetan people come here what will happen if your offering
bowls are too far apart or too close together if the water is not filled up high
enough or is filled up too high all the punishments you'll have by the end of that
time… who the fuck is ever going to want to make an offering? You're way more
likely to be endlessly spanked and punished if you make an offering and if you
just fuck everything don't make any offerings. Isn't? Wasn't the motivation and
intention the real point? So I don't want you to -- I would like you to be dyed
enough in the color of what is important that then you can enter into the
technicalities while remaining in that disposition. And what's important is that
you sing this song, that's what important, as an aspect of satsang, of darshan and
keeping ... and directly sighting that which looks sublime and real... That's enough
to start with.

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Part Two

After you sing the prayer to Guru Rinpoche, you visualize the refuge field, which
is described here. You are already visualizing yourself as Dechen Gyalmo, and
Dechen Gyalmo is in the sky above you, and in her heart is blue Varahi, and above
them is the white Heruka, solitary male white Heruka, standing in a powerful pose,
wearing the ornaments of the charnel grounds: tiger skin, bone ornaments, long
chaotic hair, slightly deranged look on his face, with a smile, but a slightly
disturbing smile, and four small fangs. Then, above the white Heruka, you
visualize Kunzang Yabyum in union, and then the whole of the sky is filled with
shimmering light. And this is simply all of the deities you see, for instance painted
on the wall and they have these halos around them because they are not three-
dimensional representations, but the sphere of light around the deity is three
dimensional. They are inside a sphere of light, so there is a brilliance around them.
And it’s full also of sparkling light, little spheres of rainbow sparkling light and
then many Pawos and Khandros, many other Herukas of all different colors, like
the white Heruka, and Khandros of all different sorts, filling the whole sky. This
then becomes, is the refuge field, which you do the next prayer to.

NAMO To Kuntuzangmo of basic space of all phenomena I pay homage.

All appearances arise from the inseparable union of Kuntuzangmo who is simply
the vast spaciousness, the pure mystery itself, and her own luminous clarity, which
is Kuntuzangpo, these two in inseparable union, the ground mystery and
emptiness, and the luminous clear light expands in union just like the first and
second samadhis, becomes the third Samadhi, the causes Samadhi, the cause of all
things which can possibly appear. So Kuntuzanmo is the Adi Buddha, this first,
but not first in a temporal sense.

And then there’s the prayer. The prayer here is the exhortation, simply the way in
which your feeling of wonderment and devotion mingles inseparably with that
shimmering brilliance around the refuge field. The refuge field is in a sphere of
unborn light and sparkling rainbow color. Devotion, which is the feeling, which
becomes homage, feels luminous. Happiness is luminous. So that luminosity of
one’s own happiness is nothing other than identical to the luminosity of the

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dimension in which all the divine arises. To get from the state as a sentient being
to DZA HUNG BAM HO to mixing inseparably with the dimension of non-
duality, what you have to do is mingle the brightness, which you feel with the
brightness, which that is. There is enlightenment, which is a brightening to the
point of outshining. That which is divine is inherently bright beyond
comprehension. It’s just saying: these beings, which are the living symbols of that,
then with DZA HUNG BAM HO you are mixing them inseparably. You as
Dechen Gyalmo up to this point are the container, and now the container is self-
fulfilling. It is filling itself with itself, of itself, through the increasing brightening
of mind.

And then there’s the blessing of the offerings:

Thoughts that grasp phenomena, within delusion’s vice-like grip

are dissolved and become offerings: outer, inner and the secret.
A vast adornment of devotion, objects pleasing and delighting,
mass within the sky as offering, cloudbanks of supreme enjoyment.

So, with DZA HUNG BAM HO the refuge field you are visualizing above you
dissolves into you, through the crown of your head as Dechen Gyalmo, and
becomes you. So now there’s room in the sky for more.

And what the offerings are made of what? Your thoughts. Like everything else
which is only made of that same substanceless substance.

So, thoughts that grasp phenomena within delusions vice like grip are dissolved
and become the offerings. We grasp to phenomena with our concepts of good-bad,
right-wrong, here-there, self-other, coming-going, meeting-parting. All of this, we
just let it go and we realize the offering in this practice, and this comes up again in
the tsog feast, great exaltation skull cup the dimension to cho-ying, the dimension
of Dharmata, the space of mind’s potentiality. Maybe that’s it -- the space of
mind’s potentiality itself is the skull cup. And the offerings are everything that
pass through that. When you quit grasping them, concrete and real and solid and
having a form, something you know and understand, and can weigh and measure
and find wanting -- when you stop doing all that, then everything becomes an
offering. This the way the offerings appear and the way the offerings are made
pure.

SARVA PUJA SAMAYA HO This is the puja, the worship of everything. SARVA-
all. This is the samaya. I make this offering of puja: everything.

All right, then we have the generation phase which is the core of every sadhana.

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Before the all concepts such as “space,” before the notion “vast expanse,”
before the Buddha, before Nirvana, before all labels, designations,
mind set free from all constriction, mind at ease beyond delusion,
I am the foremost amongst all Buddhas, the kaya of authentic bliss!

Before all the Buddhas, I am the Buddha of pure authentic bliss. What is that?
Mind resolved in its own suchness, in its own mostness. Itself. Mind itself
resolved in its own mostness is before every Buddha and sentient being. That’s the
Buddha that’s the kaya of authentic bliss. A la la!

Luminous mind and emptiness, so I won’t bother talking to you about first
Samadhi, second Samadhi, third Samadhi, that’s the second Samadhi, blah, blah,
blah, blah, blah…forget all of that and try to just embrace what’s being said there.

Luminous mind and emptiness, wedded beyond all contrivance,

the vast expanse of sheer compassion, a shimmering lucent cloud of gnosis,
expanse of mothers five in number, birthplace of the syllable BAM,
naturally lucid exaltation, spontaneous presence uncontrived!

If you were to rest in mind’s own mostness, then without ever trying, you don’t
have to try to have something arise. If people try endlessly in their fretful, anxious,
militaristic, fascist way to not have anything arise and disturb their own mostness,
Own mostness is not disturbed by spontaneous presence uncontrived.
Spontaneously something will arise when you rest in empty spaciousness.
Spontaneously something will arise, and regardless of what arises, regardless of
what little box you would like to put that in, the fact of its arising is, to say the
least, dramatic. And scintillating. The fact of it arising at all -- why is there
anything, yeah?

This is the great difference between us and the early existentialists. Lily’s in a
philosophy class at school this semester and the guy was presenting like there is no
essentialists -- there’s no God, there’s no intrinsically fated meaning of existence
from outside of you, then what’s the point? What’s the purpose? It’s all absurd.
They’re looking at existentialists. What’s the point? Why not just kill yourself?
But the same thing that causes Satre or Camus to despair and think why not kill
yourself cause a siddha to leap up onto the roof and dance. The fact of nothingness
and from that, somethingness -- what a wonder! That wonder is luminous. If you
rest even for the vaguest fraction of a second—which you do every time you
breathe in and out -- at the end of the exhale and its turn around to inhale and at
the end of the inhale, and many other times, or in moments of mediation if you rest
in nothingness for a second, something erupts, surges forth out of that, and it’s
luminous. And it’s knowingness. And it’s beingness. And it’s colorful. And its

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dynamic and its dramatic and its appearing, yet not remaining. Who needs words
like “Second Samadhi?” You just need to contemplate that. Not replace that
contemplation with a pseudo knowing of “Second Samadhi.”

All appearance… so this then is the birthplace of the syllable BAM. Something
will arise from nothing. And when it arises, because this is the weird thing, you are
the arising. Awareness and appearance are not two different things, they never
have been from the start. And because you are the arising, what else could be the
arising? You were the empty nothingness, and you are the arising, and what else
could it be? And because you and the arising are inseparable, you can decide what
the fuck is arising. What’s arising is the syllable BAM. You can just decide that.
Who gave you the right? Well, who didn’t give you the right? Who told you what
can arise is determined somehow otherwise? Just claim the right out of sheer utter
arrogance of ego. You’ve got egos anyway. They want to decide what’s going to
happen anyway, and you don’t get to. You don’t get to boss other people around.
Well, here you actually get to decide. You can be the little Maha-Mussolini.
Eventually you will become Maha-Vairochana. But for the meantime you can be
Maha-Mussolini deciding what arises, and it’s BAM. Yeah? BAM, and it’s very
pretty.

Naturally lucid exaltation. OK, there you go, “all appearance a vast container,” a
vast container...of what? You can all read the little thing I posted on facebook
today, a little essay. And in there somewhere it says: when emptiness and clarity
meet and give birth to illusion’s child, it clothes itself in realms and forms.
Appearance is the vast container, the wombspace, of the five mothers, -- every
being without exception is the dakini’s mandala.

So, what appearance contains is knowingness and beingness. That’s what it

contains. What’s in the skull cup? The vast skull cup of all appearance?
Knowingness and beingness are an elixir, an alchemical elixir, a dütsi, an amrita of
deathlessness. Everything is swirling and boiling and churning within it -- rising,
frothing, dissolving -- nothing gets to keep any form or shape, yet everything is in
there, inside the vast skull cup.

Every being without exception is the dakini’s mandala. Without cause and without
substance, a celestial mansion now appears. So, but first we have to understand: if
you are going to have the disposition, if you want to engage in the sly contrivance
of this maneuver of great bliss, yeah, here we are engaging in a psycho-spiritual
maneuver. A gymnastic flip-flopping. Somehow you have to slip outside of
ordinary appearance, which means you’re going to have to turn the corner of a
right angle to everything.

As a kid there was a science fiction story, and in the science fiction story there is

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this secret of the universe is perceivable, except that it’s at a right angle to
everything, and you can never see it. You know, if there is a right angle, to
anything, you can’t see around the edge of it, and it’s at a right angle to
everything. And this person, one scientist, figures this out and so he’s trying to
figure out how to see around the right angle of everything. And he can’t, and he
goes crazy in the story. But this is the gymnastic maneuver that allows you to see
around the right angle of everything. But to do that you’re going to have to do
some push ups, some one-armed push ups. And what is the one armed push-up?
You’re going to have to begin to readjust your attitude. And the fundamental way
of readjusting your attitude is to see every being as the mandala of the dakini. All
appearance as the great bliss mansion. Arising in the skull cup of all appearance,
the churning amrita, the nectar of deathlessness, which is all appearance.

But now, for the visualization itself, for the deity:

Without cause and without substance, a celestial mansion now appears

And the celestial mansion of Dechen Gyalmo is not like the mansions of most
other deities, not even Yeshe Tsogyel’s. The male deities have square mandalas
with four entrances; Yeshe Tsogyel has a semi circular mandala with a single
entrance, which is the Dharmadatu. Dechen Gyalmo’s mansion is a mansionless
mansion. It’s the two -- on a flat plane that looks like a star of David -- two
triangles are overlapping, but they are three dimensional, like pyramids of light
overlapping, and in the middle of that dimension of redness, so it says here: the
outside is the Dharmadatu, the inside is a blazing bliss.

So the outside of these two giant pyramids (that angle so that they make the star of
David) the edges of them are white. The edges of those pyramids are white --
shining, brilliant white, and the walls of it, the entire mass of the inside, is red.
I’ve got a nice computer graphic of the form of the two pyramids I’ll send to you.
This red, a blazing mass of redness which is just pure bliss, bliss is red, it’s like
(I’m going to make something a bit like this next spring so you get to experience
it) a little like these early James Turrell (I have sent you that interview with him)
perceptual cells that he would make, which were rooms in which part or several
whole walls would be cut out and made of plexi-glass and light shining from
behind them so that the room became a mass of light in which you lose your sense
of any point of reference. Was it in that article that he talks about getting sued? I
don’t think it was in that one, in another interview. He got sued by a woman who
went to a museum and inside one of his rooms she had got a cramp in her leg and
she put her arm to lean on the wall to rest her leg for a second, but there was no
wall. It was just a mass of light, she thought it a wall, and she put her arm, and she
leaned and fell over and broke her arm, and she sued him. She didn’t win the suit.
Glad to say, it’s not like that McDonald’s hot coffee thing.

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So, the inside of these pyramids of light are like that -- blazing mass of bliss, and
at the center on a throne is a lotus and a sun seat. And the throne is made of
congealed bliss. There’s no form or shape particularly, all you see is the lotus and
the throne. You see the red, and the red gets redder and redder and more and more
solidly red. And then there is a lotus and a sun seat, instantly appearing as the
Queen of Foremost Bliss. So, that’s Dechen Gyalmo, instantly appearing as
Dechen Gyalmo. On this lotus and a sun seat in the middle of this blazing mass of
bliss. The outside edges are this brilliant white. And here there is nothing you have
to visualize, in Dhamakaya’s Kuntuzangpo, Sambhogakaya’s Varahi,
Nirmanakaya’s Yeshe Tsogyel, shimmering like a living ruby. This is just; you
need to understand each of those.

Really what you need to get here is that: Kuntuzangmo, Varahi, Yeshe Tsogyel,
Dechen Gyalmo, Heruka, these aren’t different beings. Everyone has relationships
with certain people in which the relationship changes moment to moment,
someone can be you lover, your friend, your confidant, your mentor, all, all, they
can be like a parent, this is the nine moods of rasa, flavors of feeling within tantra,
different moods can be mothering and nurturing, or terrifying, or that of a lover,
that of a child, that of a friend, that of a teacher, these are all moods that one being
can have. So she is (in one mood or flavor) she is Kuntuzangmo, in one mood she
is Varahi, in one mood she is Yeshe Tsogyel. They are not different beings, they
are flavors, and the flavors are so full that they may even appear differently. Just
like when you are feeling towards someone you relate to as a lover as a lover you
physically see them one way, and when you relating to them as someone you
despise, in a fight, you see them, you literally see them differently. Like that.

So then there is just this description, and you can look at the picture, there’s not
that much to say about it except that the description is what? The description is
flavors. Not just a description: she has a right eye and the right eye is doing this,
and she has a left eye and the left eye is doing that, and she has a middle eye and
the middle eye is doing that, and her lips look like bimba fruit, and you could look
up bimba fruit on the internet, see the redness... it’s not like that. Yeah? The
description is a series of feeling tones that you put together to have a piece of
music. And the piece of music as a whole is who she is.

It’s like Keith Jarret’s Köln Concert is a series of notes. You could listen to them
individually, and you put them together and you have the piece of music. So when
you sing the sadhana, and this is why you can go on singing the sadhana longer
than it takes to memorize the words, and then just visualize it, because the sadhana
is not just a -- it’s not like a recipe from a recipe book, telling you a mechanistic
thing to do. It’s like the flavors themselves.

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So if you say: why keep singing it once I already know the whole description is
like saying: why eat cinnamon again, once I have known that flavor once?
Because the flavor is delicious, and you want to go on eating it, so you sing the
song, the words, which arise here -- this is not a terma in the usual sense of the
word, though it contains pieces from several great tertöns’ termas. But this is not a
terma in that sense; this is me. This is just my sadhana I wrote. It contains terma
because those tertöns are contained in me as well. But this is just me. Right? So
when you sing it, it’s just me whispering in your ear. Or it’s more like me cooking
you dinner. A nice, you know, fig jam, prosciutto, blue cheese, arugula pizza. You
might want to eat it more than once. And everything about it, the words, the tune,
the things I put together, Sky’s voice, all of this is the deity, literally is the deity.
It’s not used to somehow generate the deity, it is the deity. And then your
visualization becomes part of that soup, yeah? And then, at an outer level, it is a
description, right, though that’s not too difficult.

Now we get to the part where it gets a bit more complex.

All deities present in her body form the mandala of exaltation.

At the heart, a sphere of brilliance, a glorious knot of non contrivance,
and within it, the pure appearance of spontaneous wisdom forms.
A wheel of Dharma with five spokes, intrinsic wisdom manifesting.
At the center, the all-basis wisdom, uncontrived and unadorned,
Kuntuzangpo, the all good father, intrinsic wisdom discernable,
in union with Kuntuzangmo, appearance emptiness non dual.
On the five spokes, aggregates become the supreme Buddha Families
in union with the elements as the Female Buddha consorts.
The bodhisattvas, Pawos, Khandros, Munis six, and four gatekeepers
manifest as Vajra Body, appearing yet remaining non dual.
The hairs and pores are mandalas, a gathering of the great Herukas,
filling space in all directions, a ceaseless gathering of Dakinis.
And at her crown: the great Heruka, Atsar Pema Tro Tren tsal,
youthful, white and smiling fiercely, playing bell and damaru.

So, if you want to do this practice, then -- if you don’t want to learn the practice in
its wholeness, you can still come to tsog and sing the practice, because the singing
and the words and all of that are the deity as well. If you want to become this
practice, then you will have to learn what goes into it like this visualization for
instance, because you can’t have Dechen Gyalmo without having the community
which is Dechen Gyalmo. Dechen Gyalmo is not a discrete individual entity,
Dechen Gyalmo is -- it takes a village to be Dechen Gyalmo, literally, this is the
secret inner meaning that Hillary was pointing to, like giving, you know, Hevajra
tantra finger signs. Hillary was pointing that she was a secret third conduct siddha.

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Anyway, so it’s beautiful to learn, though, and thanks to Sangchen, all of the songs
you sing for instance, the vajra body song, you still sing the sanscrit names. I am
also translating all the names into english for you. Cause what’s the need to have
them in a foreign language, they actually mean something. The first will be -- I
have to wait to my birthday, but then after my birthday (maybe on Sunday) I am
going to give you a Chenrezig practice that I have been working on, and it is like
this but even more so, it is Chenrezig as just me, and all other tertöns excluded.
So, but in it, it talks about the six Buddhas, and the six Munis, and it gives their
names in english which is very sweet. In the forehead, throat, heart, navel,
genitals, and left foot’s sole, you know all this from the vajra body song, they
have, each of them has a name, and the name means something and they are very
beautiful.

All right, so lets talk about -- I might keep Kuntuzangmo though, cause it’s just
really, can’t get better than the sound of it, but you can, I will write other songs
with all the names in english, so you can learn them in english if you will.

All deities present in her body form the mandala of exaltation.

At the heart, a sphere of brilliance, a glorious knot of non contrivance,
and within it, the pure appearance of spontaneous wisdom forms.

So, the way that’s visualized: you as Dechen Gyalmo. The thing to understand: it
says a sphere of brilliance, glorious knot of non-contrivance. Non-contrivance is
like the explosion of a thousand suns. I was reading the other day about light they
are picking up now on Hubble or one of the other things, from some kind of an
event so many light years away, it would have been so far in the past, but that
brighter than anything they have yet even conceived of. It was kind of like that, I
am not sure what it is; it is more than an ordinary super nova. That’s what non-
contrivance is.

So what does that tell us? It tells us that contrivance is dark and dim and dull, and
dreary and gloomy and dingy. Gloomy got in there with the d-words, cause it’s
such a nice one. This is the story, the sum total of the story of samsara and
nirvana. When the natural knowingness of wisdom gets caught up in a knot of
contrivance, thinking about itself endlessly, it’s dim and dull, and non contrivance
is brilliant, brilliant, in all the meanings of the word brilliant. It’s bright, it is the
bright. It is the bright, which not only outshines everything, but it is the bright
which is everything.

So, in the heart, it literally is in meditation, when bliss and love exceed timidity
and fear, then you will discover that in the heart there are ten thousand suns. And
if you rest mind there, mind will cease to feel any need of contrivance. And in that
non contrivance where you visualize -- you as Dechen Gyalmo -- it’s just the

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nature of non contrivance, it’s a brightness in your heart, in the center of your
chest, right here, in the center of your chest there is a brightness, and in that
brightness there is a wheel, yeah, there are the five shimmering lights and it makes
a wheel. And in the center of that wheel there is perfect unborn clarity, and that
perfect unborn clarity is Kuntuzangmo and Kuntuzangpo. And you can visualize
them as Kuntuzangmo and Kuntuzangpo in union. Knowing that they are simply
the ground of all phenomena and the luminous nature of that ground, and then
there are five spokes on the wheel. Often what you have on the wheel of dharma
you have four spokes and at the center you have Vairochana and his consort. But
here you have Kuntuzangmo and Kuntuzangpo at the center, so you have five
spokes. The five spokes then are the five Buddhas, in some sense the brilliant knot
of uncontrivance is Kuntuzangmo and Kuntuzangpo, which is also the center of
the wheel, but then inside of that there is this wheel with the center and the five
spokes. Kuntuzangmo and Kuntuzangpo also are the all basis wisdom, uncontrived
and unadorned.

On the five spokes, aggregates become the supreme Buddha Families

in union with the elements as the Female Buddha consorts.

So you visualize flat, like in this plane, right, not up and down like this. But this
way, yeah? And you, Dechen Gyalmo, looking forward in front is the first spoke
which is Vairochana, then Akshobya, Ratnasambhava, Amithaba, Amogasiddhi,
these five with their consorts seated in, they can either be -- and here you just
don’t get too uptight, they could be seated in blissful union, they could be standing
in blissful union. Or they could switch back and forth, in case like their leg cramps
up. They don’t have legs that cramp up, but you don’t have to get... They could be
seated and completely peaceful, in standing form they are semi wrathful, you can
visualize either way, without becoming an ass about it. Because that would not
be... there would be no more non contrivance, then, right. So that’s what you
visualize.

This brilliant space in the heart, and in that space there is a wheel, and in the
center of the wheel is Kuntuzangmo and Kuntuzangpo, and on five spokes of the
wheel are the five Buddhas, starting with Vairochana, and going around. Got it?
Yes! The bodhisattvas, Pawos, Khandros, Munis six and four gate keepers, right?
That’s a whole bunch all of a sudden.

So the bodhisattvas are what? The bodhisattvas are the bodhisattvas in union, the
outer and inner sense-fields, sense objects and all that. Those are the bodhisattvas.

So, what you’re knowing then, you just have to practice that for a while so that
just when you say it you understand. You can flash (this is a term I borrow from
my good friend Mr. Trungpa Rinpoche because it’s an excellent term: flash) you

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can flash on it, you just flash on it. As you sing this sadhana it flashes, if you know
it, the single flash is enough to create an entire universe. If you... for instance, let’s
say, there is some little chippy I really like to do it with, yeah... you just flash on
them for a moment, and then there is an entire universe of sensual, sexual feeling
there, boom, you don’t have to go into a long elaborate linguistic description in
your head of the various acts. In the single moment of remembrance there is the
feeling dimension of the whole thing. Does this make sense?

I’m trying to explain to you without going through the usual gloomy, gunky
words, how this is supposed to work. And this is how it works: the bodhisattvas.
So you say: the bodhisattvas, and you know. The bodhisattvas, you can -- just in
the length of that word you know it’s the eye, the ear, the nose, the tongue, the
objects, the union, yeah?

The bodhisattvas, pawos, khandros, you know this is the twenty-four places in the
body, which you know, you don’t have to go through them all to see if you can
remember the list of the names and which one was the ankle and which one was
the anus. You don’t have to do that, you just know, instantly. The bodhisattvas are
nice, they are the relationship between outer and inner, the pawos and khandros
are the inside of the flesh-body itself. The form body itself.

Bodhisattvas, pawos, khandros, munis. So the munis, you know instantly these are
the six Buddhas of the six times of this entire universe which are forehead, throat,
heart, navel, genitals, left foot’s sole. You know it, you can actually flash that fast,
you can flash on them, give you little pictures, you can picture them. Right?

The munis, six, and the four gate keepers, which are the right hand, left hand, right
foot, left foot. Mahabala/Pasha, yeah, yeah, and you know, you can flash on the
sum -- if you learn it while you flash on the dimension of it which is they are these
four incredibly wrathful beings, male and female in union, right? Which makes
eight altogether, but four in union, because deities in union are one thing, they are
not two beings, they are one thing.

So, Mahabala and Pasha, you can know, because you learn it, that Pasha and
Ankusha, we are talking about the hook, the chain, the noose, the bell, which is the
same with DZA HUNG BAM HO, they are all one thing. So then in one line the
bodhisattvas, pawos, khandros, munis six and four gate keepers, you’re flashing,
flashing, flashing, and the point of a concise sadhana like this: it is not meant to
give you time to think about it and at the same time it is meant to – it’s a little like
when Lily likes to do her throwing lights thing at a dance; if you ever sit and have
it do her throwing lights, and the lights that move. If you open your eyes
completely and don’t think about it, then something in the brain just stops and

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there is just this moving light, right? And a feeling that goes with that, and in the
same way you, when you flash on bodhisattvas, flash on khandros, pawos, flash on
munis six, flash on four gate keepers, it’s so fast, you are looking here, but not
long enough to concretize, looking here, looking there, looking here, looking
there.

Manifest as vajra body, appearing, yet remaining non dual. They are all
appearing, individually, but they’re all non dual, they are all together the
community which is Dechen Gyalmo. Just like you are a community -- your liver
and your spleen, and your intestines are all functioning. I read a really nice science
fiction story when I was down in West Virginia last month, I liked it a lot. About a
man who’s on an anti-terrorist squad and his battle with these terrorists and his
friendship with the scientist. And the scientist has somehow begun to figure out
and is trying to explain to the guy in the anti-terrorist squad something he’s
figured out, and what he’s figured out is: the way he tries to explain it to him is, he
basically says, he says (let’s see if I can remember this): the body as a whole
doesn’t know anything about, like you, as your body, right, you as Joe Mackelroy,
Joy Mackelroy doesn’t know what the neurons and synapses are doing. Right?
You don’t know; they are functioning completely without your knowledge at all.
And the neurons and synapses don’t know who you are, they don’t know Joe
Mackelroy. They’re also just; or your liver, your liver doesn’t know Joe
Mackelroy, but it goes on doing its job, it’s functioning just fine, you’re
functioning just fine, right? You are both appearing, yet you’re also in some sense
non dual. Does that make sense?

So he was saying, in this he was saying, trying to explain to the anti-terrorist guy.
So your brains, thus -- they don’t know you, and you don’t know them, and both
are functioning. Except that sometimes something goes wrong, like an over
reaction of the immune system and you have allergies, in the sense too much, like
the brain, something goes haywire, right? And so he is trying to explain that
somehow or another he has discovered that human beings are just like cells, the
cell doesn’t know what the body is doing, the body doesn’t know what each
individual cell is doing.

What if human beings were cells in some kind of meta-body, in some kind of
huge, giant meta-body. And we know that we exist, but we don’t know that the
body we are functioning in exists. Just like the individual immune cell doesn’t
know about the body, it just knows what it has been given a signal to do, and it
goes into -- it’s a hard science story -- so it goes into a lot of hard science. It is
really cool, he’s saying, so what if that is the case. And basically what he is
coming around saying is that the whole terrorism/anti-terrorism thing is an over
reaction of this meta-body’s immune system.

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And the reason I was liking it so much is it is just like what happens with these
neuro-peptides and pain signal things and the inflammatory cells that move in the
liquid through the tendons, in tendonitis. It was a really good description, and so
both the tendonitis and the response are mutually enhancing, the body gets
something confused and it is mutually enhancing the problem, so instead of the
fluids that are going into the area need to not be in that area; they are actually
causing a problem, but the trouble is, it’s very hard for fluids to leave a tendon, the
brain sends the fluids into the tendon area, but it’s very hard for fluids to leave the
tendon area. The tendon is like a sponge, but a very hard sponge, you have to
make it contract intensively to squeeze out the chemical signals, so they can be
flushed away. So, you alternate with hot and cold, but end with cold because there
has to be a, and it’s amazing, it really works.

So the guy was explaining to the terrorist -- you know, anti-terrorist squad, that the
terrorist and anti-terrorist squad both are the wrong reaction within this body, and
somehow he has found a way to tap into the meta-body’s as whole, and the meta-
body’s whole is about to take a medicine that is rid of everything, like the whole
shebang you know, like all of it’s going. Unless the anti-terrorist squad stops.
But what it misses in the story is: the anti-terrorist squad can’t stop, like the
immune cell can’t actually stop being an immune cell.

So, there is this sense in the ordinary, the ordinary, the tamagishepa, the ordinary
existence as a whole perfectly mirrors because it is not anything other than this
wisdom sadhana. Dechen Gyalmo is a community of processes, just like you are a
community of processes, you and your egoic functions. And that’s what’s so
beautiful, because you and Dechen Gyalmo are the same. You’re exactly the same.
Your view -- you think you’re an individual discrete entity, but you’re not, and
one of the things if you actually do the Vajra Body sadhanas is it starts to break
down the concreteness of the notion that you are an individual entity, and you start
to become comfortable with the notion that you are a cooperative process,
community really.

And when you start to get that, you start to wonder: then who am I? In the
cooperative process community, who am I? And then what you realize is that you
are one of two things fundamentally: one, you are just the linguistic loop called "I"
which represents itself to other linguistic loops for the purpose of paying your
grocery bill, and you are something, that’s just part of the process, but what is the I
which knows? And that’s nothingness itself. Like nothing at all. It is kind of cool,
you get –

There is a brain specialist in England who has been doing a lot of study on the fact
that the ego I, the one that self-references has at a lot at stake in never thinking
much about itself. Because it thinks that it is the ruler, the sovereign ruler of the

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body and it talks about my mind, my body, my this and that, when in fact, (and
this is what’s kind of cute, because he is British) he said: it’s like the Queen of
England. That the parliament pretends that the queen has some say. But if there is
ever an emergency (it’s even written in the law, that the parliament has the right to
make) that basically the parliament argues and comes to a decision, and then it
sends a messenger to the queen to let her know what the decision was, and in
theory, you know, she can veto or not veto like the prime minister but she can’t
actually, literally by law can’t. So it’s just out of niceness, the parliament sends a
messenger to allow the queen, and then the queen announces the new thing:
announce wawawa, but if, if the body mind as a whole actually needs to do
anything in an emergency it simply forgets the queen altogether. Because she is
not important, right?

And this is the way it actually, the actual brain functioning, body functioning, the
ego. The ego thinks it decides: I am going to decide I am going to have a drink
now and I am having it, but I don’t actually know how I do any of these things
involved in taking a drink. Not a single one of them, and if you are walking down
a road and a car drives by and it kicks up a rock and you put up your hand and the
rock hits your hand and you don’t even know what you’re doing. I don’t know.
Everyone has that experience, because in an emergency your body took in the
information, processed it, and acted faster than it could send a message to the
queen. If it sent a message to the queen you would now be bleeding in your face.
That’s the ego I that says thank you to the cashier at Krogers, right, that’s the
queen, but this other, what is this other, the who am I in a deeper sense that just
the nothingness. Perceiving is the deity, what is perceived is the wisdom mandala,
the one that, the perceiver behind the perceiving is sunyata, nothingness itself. So
this Vajra Body process is really vital to doing, to entering the dimension of tantric
life.

So then it goes on: …vajra body appearing yet remaining non dual. The hairs and
pores are mandalas, a gathering of great herukas… So you flash on just every
hair, every pore is a whole mandala, a whole universe in and of itself full of
herukas dancing and cavorting.

Filling space in all directions, a ceaseless gathering of dakinis…So it’s not just
your body, but the space in which you inhabit. …and at her crown the Great
Heruka, Atsar Pema Trötreng Tsal, you visualize: youthful white and smiling
fiercely, playing bell and damaru.

There you go! So, that’s what you visualize. And then HUNG. So you visualize all
that, then with HUNG: …Within the pure land akanishta, within the palace lotus
light, countless supreme bliss dakinis revel and cavort with pleasure, countless
wisdom pure appearances revel and cavort delighting, countless dakas and

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dakinis revel and cavort in joy. Yeah?

From the city of dakinis, the island of Chamara, the bliss realms, come
Dharmakaya mother, bring the dakinis, like bring all of these beings. Here you
sing, first I visualize it, and when you say come, there is this sweet thing, and it
seems foolish, but you will never make it in the maneuvers of being, if you aren’t
willing to be foolish.

I was reading when I was back down, I was kind of rereading, rethinking about a
lot of things from my earlier incarnation, at like eighteen or nineteen, when I was
that age I read, one of the things I read was Carlos Castaneda. So I reread four or
five Castaneda books when I was down there, and there is this one, one of the later
ones in that series, might even be the one that’s written by the women. Anyway,
Don Juan is explaining to somebody, he is saying that you have to go out, to
contact; there is this thing called “intent.” An intent is like the solid mass of
awareness in Buddha dharma. And you want to contact it, you actually want to
contact it in some sense. Eventually you burn into it, but Carlos says: how do you
do that? Don Juan says you go outside in the desert at night and you look up at the
sky and you shout intent, and you just do that over and over, literally you are just
calling then, Carlos feels far too foolish to actually do that. And eventually he
does.

And that’s like this section. When we are calling the jnanasattva, the wisdom
aspect to reside in our visualization, when you -- the visualization it’s still just, it’s
still a metaphor. And then I talk about the community of the body and the liver
and the spleen and the synapses, neurons, and all of that and I tell you little funny
stories, science fiction stories and all that, and so it is still all a metaphor, for, you
know, for some other; a metaphor for understanding; a meta-level of
understanding in some sense.

But it’s actually not just that, it really is real. And it must become as, and then
more real to you than your ordinary perception. And how do you get it to be real?
You call it, you call to it, that’s all there is to it, you call to it. And say: come. Not
that it’s anywhere else but it’s right here, but you don’t believe it, you can’t
believe it’s any -- you don’t believe it’s anything other than a metaphor. And so
you have to say: come! Come, bliss dakinis, come! And then you play the damaru,
because the sound of the damaru has magical power, it contains the siddhi, the
intention of siddhas, of magically powerful beings, of thousands of years.

And this is one of the places you play it, you can play it all throughout this,
wherever you would like in the lines, but you play it all through OM A HUNG
BENZRA JNANA DAKINI E A RA LI. E A RA LI means come, you are made to
come, PHEM PHEM, inseparably right here. DZA, unmovably, unshakeably,

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unstoppably. You are here right now. This is what’s happening in the part where
we’re calling the jnanasattva, this usual gunky word for it. But you’re just going
out in the desert shouting intent, that’s what you are doing, because that makes it
real. And you must find a way to make it real, you must shout it. You must sing
that and play damaru, or listen to the sadhana, or go out and shout it in the woods,
or whatever you need to do to make it real you got to do. Whatever you need to do
to make the jnanasattva -- who was never elswhere -- be here, you have to do.
Yeah? Does that make any sense, Joe?

It’s a maneuver, it’s amazing, this is why it’s body, speech, and mind. Speech is
powerful, speech is siddhi. All sound is mantra. When I say: I love you, when I
say: I hate you. There’s a kooky Japanese guy who thinks that everything you
think or say or think affects the structure of the molecules in water. And you are
made mostly of water. Have you heard this, Joe? Have you tried the experiment? I
have not. Well, we’re gonna try it here. So he says: do an experiment: get a jar,
three jars, and you put some rice on the bottom of each one, and you cover it up
with water, because the rice then cooks in water, and is full of water, is covered
with water, on one you write: I love you; on one you don’t write anything; on one
you write: I hate you. And then everyday for three weeks, you pick up the jar that
says: I love you, and say: I love you, but you have to feel it, you have to actually
feel it. And then -- the jar in the middle you don’t do anything -- with the jar on
the side you say: I hate you, but you have to feel it. As long as it says, it can’t be,
and there is, there is something correct about this, he says: if there is this
connection between mind and matter in this fashion, than the normal objective
style of science can’t work, because there is no objective, right, there nothing
objective, so you can’t have double blind objectivity, cause the very notion that
the scientists who come to it already have a certain disposition, feeling, you know,
this is very hard. But, so you say it, you have to really feel it, you have to be
somebody who can actually feel it. And then you do it for three weeks, and there
will be a dramatic difference between the I-love-you-rice and the I-hate-you-rice.
Like in terms of molding and rotting and all of that, so we’re gonna try it, I
thought, I am game for anything. And he’s bordering, he didn’t start out this kind
of nut, you know, he started out more of a scientist, and became a nut. Or as he
would say, became a buddhist.

It is an interesting, it started out by seeing that -- he was studying the way water
freezes (whether it forms crystal and structures on freezing) and he noticed that
depending on what was going on in the laboratory, music wise, he was getting
different crystalline structures when he froze the water. That heavy metal made
crystalline structures that fell apart, that they actually even didn’t form structures,
and classical music tended to make beautiful structures, and then he started
thinking about vibration and all this and then went on from there. Anyway,
everything is awareness, that is true, so who knows. We’re going to try the rice

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experiment, and then we’re going to hook it up to a bicycle wheel and make
eternal free energy.

Oh, but speech. The point in Vajrayana: we say that speech is powerful.
Tremendously powerful. Intention is powerful. How could it not be? Because it is
your own psyche, it is you. And there is a way, this is why people are often very
hesitant, they date someone for a while but they don’t want to say: I love you,
because once you say it out loud there is something, a whole different thing, yeah?
Even when you think the words just to yourself about the other person, the
moment you think them for the first time something in your relationship has
changed. You know what I mean? It just undeniably changed, but when you speak
them to the other person, it has entered that dimension, then it’s changing a way
you might not be able to extricate yourself from so easily. So, when you speak,
this part where you’re saying here I am not doing this as a theoretical experiment,
you can’t practice tantra -- when I was saying a spiritual practice earlier on -- you
could do it like a hypothesis and experiment, you can do that with outer aspects,
but you can’t practice tantra that way, because here all possibility of objectivity
has disappeared, you are, it is an experiment, but you are the experimenter and the
experimented upon and the experiment. Your feeling is the only thing to judge it
by, and you decide that. And really, what this is: it is a series of maneuvers to
determine how you feel, and then you’ll discover that how you perceive turned out
to be dependent, though this could be seen very easily. Look at anorexia, look at
drug addiction, look at all kinds of things; how you perceive and how you feel are
not -- your psychic state and your perceptual state are not different, ultimately.

All right, so you get that now. Next section:

HO, the vast display of sublime bliss, appearance emptiness non-dual, arises as
the five sense objects, a wish fulfilling jewel… So this is the flip side of the
offering. So again, you have to understand -- here you can visualize anything and
everything you want, but it is the sensual nature of perceptual experience that is
the offering, and nothing else is the offering.

Now we are coming to the visualization:

Vajrayogini single mother of the victor’s sublime line, mother Prajnaparamita,

womb space of the Buddha’s mind, in the vast of dharmakaya you are blissful
Kuntuzangmo…Dorje Naljorma (which is Vajrayogini) … as compassion’s
emanation you are the sublime secret consort …(that’s Dechen Gyalmo)… to
your noble pure appearance, I pay homage and bow down.

So you sing all of that. And then: in the heart of Dechen Gyalmo is a sphere of
unborn light… And don’t be an ass and get uptight and say: well, before it was

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Kuntuzangmo in a wheel, and now it’s a sphere of unborn light and in that is Blue
Varahi, holding curved knife and skull, (so that’s Tröma Ngakmo, same deity).

In her heart, a spiraling red bliss, and in this the syllable BAM…You understand
then that visualization? So it’s you as Dechen Gyalmo, Tröma Ngakmo in your
heart, and a spiraling red bliss in her heart and the syllable BAM. Yeah? There is
another way you can visualize the blue Vajrayogini, but you can do Tröma
Ngakmo, that’s good.

Around this is the wisdom mantra, spinning, emanating light. And all you do, you
do not need to contrive the syllables, it’s just like poy, like Oakley’s lights, a light
spinning fast, it just makes a whirling circle of fire. A whirling circle of fire, the
mantra going around, the red sphere and the BAM. Though it emanates lots of
light, and the light goes from your heart, then up above you to Trö Tren Tsal, as an
offering. It goes up from your heart, up to him (his whole body) and is an offering.
And from his body ambrosia pours down as unborn bliss, from his entire body a
nectarous, shimmering, crystalline, white light flows down from his whole body,
(it’s pearlescent white), and into the crown of you head.

Descent of brilliance churns the passions transforming them to subtle joys,

through the fourfold yogic process empowerment is swiftly gained. And so, all of
the time that you are singing the mantra or chanting the mantra you are visualizing
this: light is flowing up from you, and it’s kind of rainbow in color, going up to
Trö Tren Tsal, and from him this bindu light, this shimmering, pearlescent light
comes down into the top of your head here and down the central channel to the
forehead, to the throat, to the heart, to the navel, to the genitals (secret place), and
then spreads from each of those throughout the whole body. And later we can go
into learning, you can learn the number of channels in each chakra -- 32, 16, 8, 64,
72 --but you don’t need to get involved in that right now. Basically it’s just this
white light -- you’re Dechen Gyalmo -- pours down, comes into you, goes down
the center of your body, spreading out as supreme bliss.

And you sing the mantra OM PADMO YOGINI JNANA VARAHI HUNG. Over
and over and over.

Practice mantra recitation, vajra recitation, cessation recitation… We’ll talk

about that, most of you have heard teachings about that, but we will do it again.
then: for meditating on the -- you do that for a long time -- for meditating on the
deities in her body, sing the vajra body song, then concentrate on the deities while
reciting, hold the vase breath during the recitations. That then is a pretty good
explanation. Sing the vajra body song, you actually concentrate while you sing the
OM GUYHEJNANA BODHICITTA MAHASUKHA RULURULU HUNG
JHYO HUNG.

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GUYHE here is secret, JNANA wisdom, BODHICITTA MAHASUKHA is the
infinite pleasure, SUKHA is pleasure, of this BODHICITTA, the male and female
aspects, the tigle bodhicitta in your body is the essence of all supreme and relative
pleasures, and it is what becomes the deities in your body. RULURULU: blazing,
blazing, churning and blazing; HUNG JHYO HUNG.

So first you’ve done this decent of the bindu through your body, and the bliss
pervading your body, and next you sing the Vajra Body song and you visualize
that bliss becomes all the deities of the body, and you sing this mantra.

The bliss of Vajra Body causes Dechen Gyalmo to outshine all perception and
rearise as Vajrayogini who enacts the activities of Tantra’s great third conduct.
As Vajrayogini…

Then that part where you’re visualizing the deities in the body -- it should be very
profound and blissful, and that bliss then outshines; Dechen Gyalmo becomes
Vajrayogini. Vajrayogini here can be visualized the way she is in the guru yoga
practice. And she engages the third conduct, tantra’s great third conduct is the
pacifying, enriching, magnetizing, destroying -- those activities. We’ll go into that
more later, but --

Within the womb of spacious passion, birthplace of the noble victors, dancing
round the great heruka are dakinis four in number, arisen from the HA RI NI SA
they accomplish Buddha karmas, liberating every being from the poison of
delusion.

Though, technically what you’re doing here and for this, if you wanted to do the
whole thing, and at this point none of you need to do this. I mean, at this point
you’re not really listening to the sadhana, but what you’d be really doing at this
point is you’d visualize yourself as Vajravarahi with the pig’s head and the red
Vajrayogini in the form of Vajravarahi, and at first, as you just began, the
visualization dissolves into the visualization, there is a HA RI NI SA marking her
body, up and down the vertical and the body, but then, instantly, as the
visualization coalesces, the HA RI NI SA are visualized inside of the opening of
the cervix of Vajrayogini and at the center of HA RI NI SA, HA RI NI SA
instantly transform into four, the four colored Vajrayoginis with the white Heruka
at the center. And it’s from them that the lights, that bliss mandala inside of the
womb space, the center of the womb space, the secret place in the female body is
the opening tip of the cervix, inside of the vagina, in the male it’s the tip of the
penis. Though, inside of the cervix because (you’re Vajravarahi) is this mandala
with the Heruka and the four Vajrayoginis, all dancing in great bliss. And from
them light is emanating in the four colors of the four Buddha karmas.

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Each of the Buddha karmas has a color and direction, and the light emanates out
into the world as pacifying, enriching, magnetizing, destroying actions in all the
different realms, and that can take all sorts of wondrous and complex
visualizations. That’s the enacting of tantra’s great third conduct. So, you’re
Vajravarahi with this mandala within your womb space with the Heruka at the
center and this spinning light is spelling out tantra’s great third conduct, and then
you chant the mantra for the activity:

OM AH HA RI NI SA RA JA HRIYA HRING HRING JAH JAH: OM AH

BADZRA RATNA PADMA KARMA DAKINI SHINTAM PUSHTAM
WASHAM MARAYA PHAT

OM A HA RI NI SA. HA RI NI -- and here it can help to actually know the

sanscrit words, HA RI NI means hers, basically, the HA RI NI SA RA JA. So
when we talk about Vajrayogini, and Vajravarahi and the HA RI NI SA, and often
it’s HA RI NI SA SIDDHI, they’re her powers, her powers -- the HA, the RI, the
NI, and the SA are her powers -- but they actually manifest as beings, as buddhas,
who enact those powers, right? So her powers are these manifestations of the
Vajrayoginis. And then here, the HA RI NI SA RA JA, and her RA JA, and her
king, the Heruka at the center, is hers as well. HRIYA is the seed syllable here;
HRING HRING is the activity. Activity, HRING HRING is the profound activity
of Vajrayogini, JAH JAH means victory, victory. Victory, victory to the profound
activity of Vajravarahi, her powers and her king, all of them.

And then, OM AH, and then what is it saying, calling the powers, like intent! OM
AH BADZRA RATNA PADMA KARMA, these four dakinis, SHINTAM
PUSHTAM WASHAM MARAYA, pacifying, enriching, magnetizing,
destroying. SHINTAM PUSHTAM WASHAM MARAYA PHAT, done.

Good, all right, turn that off.

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Part Three

All right. So I am going to -- just today, being recorded -- I am just going to go

through the text you have here and tell you piece by piece in each section what
you’d be doing, what you’d visualize, what you’d be doing. Then you can have the
recording and you could listen to it. Sometime in the next -- between now and
when you leave a week from today -- I should also give you the tsog feast.

All right. In the first prayer that begins Adorned by moonlight her form is
sublime… you should visualize yourself as Dechen Gyalmo, right from the start,
before you have done the Generation Phase or anything, just right from the start
you should visualize yourself as Dechen Gyalmo. And here you visualize Dechen
Gyalmo in the sky in front of you, yeah?

So, all throughout Vajrayana there is a tendency for westerners who tend to want
their religion to be mechanistically linear, to get confused, because you are the
deity and then the deity is in front of you, later on, even after the Generation Phase
of the deity, you are making offerings to the deity, and this is said to be what is
called “the manner of deity offering to deity,” right? Though other times you are
the deity, and then you become something else, and then you become the deity
again. And I have always liked best what Tharchin Rinpoche says when people get
confused about this. He says: “I don’t see why you are confused. Americans love
cartoons, and this is basically cartoon mind, you know? Why the coyote is chasing
the road runner and then why the coyote falls off the cliff and the big anvil falls on
his head, but then, a second later he is up again, chasing the roadrunner and
nobody says: but he just got killed by the anvil, how can he be up again, right?

So, right from the start you are Dechen Gyalmo, and then Dechen Gyalmo is in
front of you, and this is the fundamental lineage prayer, in the three parts we
talked about the other day, there is a part where you are preparing through causing
that which is auspicious to become stronger and protecting against the intrusion of
ordinary, conventional conceptuality, then meditating on the main portion which is
the generation of the deity, and then the final portion which is the dedication of
merit.

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The part where you are increasing the auspicious always begins with a lineage
prayer, there are lots of different lineage prayers, but in this particular sadhana
Dechen Gyalmo, in and of herself, is the lineage prayer, completely. So, there is
not a list of this person, and that person and that person, that person, this sadhana
goes. Dechen Gyalmo, and really always the subtle bliss aspect of the lama’s
mind-stream is the deity. So Dechen Gyalmo, the lama, they are one and the same
thing, that’s the lineage from that to you, no intermediaries, no middle men, no
brokers, yeah? Buying wholesale here.

So, adorned by through visualizing Dechen Gyalmo; and you really want to -- in
this section you want to bring as much of yourself as you can carry in both arms,
yeah? You have to bring all of yourself to it, with a tremendous feeling of -- Do
Khyentse always liked to say: till there are tears of faith in your eyes. Tremendous
feeling of faith. The inner tantras in which you take on completely the identity of
the deity are not replacing the outer tantras. In the outer tantras there is different
relationships you have with the deity, like that of a servant-master, friend-friend,
mother-child, but they are more outer, you relating to some sublime being above
you, and in the inner tantras, much of the problems in the west that takes place
with Vajrayana practice is: everyone is being the deity and they have never yet
worshipped the deity. You can’t become what you haven’t worshipped, you have
to worship it, you have to love it, and worship is what, devotion is what? It’s the
love response of your embodied being to what is most beautiful and sublime and
so you just love it, you have to want to love it, you would like to be the dust under
its intangible substanceless feet, then you could be the intangible, substanceless
dust under them, yeah? Do you know what I mean? So you really want to. Dechen
Gyalmo is very real and very much outside of you, and you are very much singing
her worshipful praises. So that’s very simple, that’s that whole prayer.

And when you are singing about it, at this point you are just singing that such a
beauty could ever have existed. The way you come to know that this room is only
love is by finding one thing in it that you can recognize as only love -- the deity
intruding into the realm of ordinary affairs. If you can find one thing that you can
worship truly as only love then that will begin to spread, it’s like a tiny little spark,
it’s not great Dzogchen, it’s just a little spark of having recognized the divine, and
that little spark.

Down south, my brother’s first wife was from Biloxi. They had a lot of cotton
down there, they harvest cotton. So her daddy was a slum lord and also he ran
some cotton mills, and I remember when we were down there we toured the whole
facility. Cotton is packed in these huge squares, a cubic yard solid cotton, it’s
packed in incredibly tight, really, really tight, and one of the dangers they were
telling us as we were going through the factory is that if a spark of anything --

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sparks off two pieces of metal or whatever -- and it gets in that cotton when it is
being compressed there is not enough oxygen for it ever to turn into a flame. But
there is enough oxygen in the cotton fiber itself to keep burning and it will burn
out from the center until suddenly the entire outside of the cotton cube collapses
because there is nothing in there but ash anymore. I remember -- I was already a
disciple at that point -- to think: this is the best metaphor for devotion I have ever
heard.

If you can find -- we worship the divine because it becomes this tiny spark of
recognizing incorruptible blameless Dharmata in the midst of appearance and that
spark burns us out like a cotton bail from the inside; it looks like we are going on
existing, but our end has already been settled, we have already turned to nothing
but ash in that love, yeah? So that is what the prayer is about. To the blossoming
flowers and the swarming of bees -- and I love this prayer because it goes back
and forth between, you know, in one minute it’s to her in particular whose hips are
heavy and whose breasts are full, and in the next minute it’s to the laughter of
children and the play of dogs. And in another moment it’s to the one whose eyes
are dark with longing and bloodshot with sleeplessness and the next it’s to
blossoming of flowers and the swarming of bees. It’s meant to take you back and
forth like, if you can find this spark of it is only love in her, and then you can keep
rebounding, ricocheting off of her love back and forth, because she is incorruptible
blameless dharmata’s torrent of love. Here I mean torrent like in this torrent
downloading process, you know? There is a process for faster downloading, what
is it called? BitTorrent. Yeah, and it allows multiple computers to be downloading
instantaneously, it rapidly speeds up.

It’s like that, the torrent of bits of information of what is Dechen Gyalmo is
flooding in. And so it’s flowers, it’s dogs, it’s bees and all of these things. This is
why also in our tradition we love the guru and know that the guru is inseparable
from the deity, because if it were only the deity then your protestant ethic could
take secret refuge, and the fact the deity is an intangible substanceless being of
light and you could become one of these Birkenstock-wearing long skirt, sashay
and macrobiotically sweet and seaweed pie types of spiritual people who is always
getting ready for the ascention you know? Or to become a “being of light.” There
is this whole thing in New Age, the whole beings of light, it’s nothing but original
sin rewritten for modern times. Catholicism -- they just come it to you straight up:
you are a sinful being, you’re sinful and disgusting and dirty by nature. Sutra and
Catholicism at least are honest about it. New Age is a little less honest, but we
worship beings of light only, because we know you are a dirty little sinful piece of
meat. But this view is not good enough. This is why people channel Elvis from
beyond the grave. He was a fat bloated drug addict while he was alive, but just by
the fact that he is dis-corporeal now, just by the fact he is not meat anymore, he is
not incarnate, he is not embodied, now he must be really spiritual. What does that

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tell us? What makes us disgusting, bloated drug addicts is embodiment,
enworldment. And once we are free of it -- it’s our whole Protestant, dualistic
gnosticism view, is that making sense?

So we love the guru equally, exactly the same as the yidam also, because the guru
is a piece of meat. As far as you can see, you know, there is this piece of meat.
And we are insisting: the piece of meat is divine, exactly like the intangible,
substanceless wisdom deity, they are the same. And the guru is -- if you are lucky
-- not some kind of faux image, like pleather. Not some kind of faux image of
what a guru ought to be like, they are a human being. Otherwise you will have to
always wait till you are something other than what you are to recognize that
embodiment as the blameless dharmata. That will be the blame, and the blameless
dharmata will always be somewhere else. Does this make sense?

It is people’s own physicality self loathing that causes them to fear having actual
embodied gurus, because they don’t believe there could be anything blameless in
physical embodiment.

All right. So that’s the first prayer, there is a lot of good stuff there. You don’t
have to think it’s the one you have to get through to get to the real, you don’t get
past the beginning phase to get to the real stuff.

All right. Then this first opening sentence actually doesn’t need to be even read as
part of the text:

Those who are unhindered by conventions of shame and unacquainted with the
contrivances of deluded passion, free from doubt in the Vajra Master and holding
great faith, they will accomplish the siddhis with ease and swiftness simply
through meeting this path of the Queen of Great Bliss. Happy and free from
concepts, the world will become a hidden grove, a blue lake, a field of flowers, a
forest of sandal. With laughter they should mock the hallucinations of birth and
death, the mirage of hopes and fears. Wearing the peacock feathers and drinking
alcohol, they should dance without shame or inhibition. For such a one there can
be no doubt regarding the Queen of Great Bliss – once met there can be no
parting.

Technically that’s describing the person who is considered to have been born
already perfectly prepared for this practice, which is incredibly rare. How many
people are there who have never felt the convention of shame and have never felt
the contrivances of deluded passion? Well, there is one, that would be Sky, yeah?
And for her, literally reading the name of the practice brought realization of the
unborn nature of mind, that’s a very sweet thing, but at the same time it is a

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description of each person as they become this, which is the perfectly fertile field
of realization, yeah?

So, it doesn’t matter what you have ever felt, there will come a moment when you
are unhindered by conventions shame, unacquainted by contrivances of deluded
passion. This is a description of a field being plowed, when it’s done being plowed
and the stones have been removed and it’s ready for planting. Does that make
sense?

There is a beautiful -- in the esoteric traditions from the Jerusalem area a long,
long time ago -- there was an esoteric tradition which applies to the Virgin Mary
and it has nothing to do with the physical virginity; bodily physical virginity. A
virgin, a woman would be called virgin whose mind, and mind here inseparable
from embodiment was without any cause of shame whatsoever. It meant that they
had found the incorruptible and blameless dharmata to be inseparable from their
embodied being. When one had found that it wouldn’t matter if you slept with
every man on the face of the earth, every animal, every tree, every woman, every
whatever, you would still be virgin. Virgin here was not untouched in the usual
sense, it was perfectly blameless. Does that make sense?

So it is describing here someone -- in our tradition, we say -- someone who has

this quality of virginity -- this is a description and it is very sweet -- because then
it is saying free from concepts the world will become… what? It will become the
world, a hidden grove, a blue lake, a field of flowers, a forest of sandal, these are
all beautiful but they are all just part of the world. The world will become the
world that it always was. And at that point you become the Queen of Great Bliss,
which means that you are -- she is sweet and playful, but with a fearsome edge to
her. She doesn’t mean to hurt anyone’s feelings but her very frolicking laughter
mocks delusion and those who grasp to delusion will feel mocked and hurt by it.

So, she mocks birth and death and hope and fear. And then the wearing peacock
feathers and drinking alcohol, see, there’s wearing peacock feathers, there is the
tradition of the Mahasiddha, Sabara, who our lineage comes from. He lived in a
mountain tribal area; he was a hunter. Later, in a succession of births became Do
Khyentse, and they wore peacock feathers and they called themselves “ones
without shame.” They lived, they were practicing in the tradition of the
Mahasiddhas. Sabara became a Mahasiddha, and they danced, they wore peacock
feathers to show that they transformed all ordinary concepts of poison about the
sense fields into wisdom.

So anyway, even if it’s not a description of how you are able to remain in every
second from birth, it’s a description of how you are rapidly becoming and
therefore will be able, and when you do, then what will happen? Then you will

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lose all doubt about who and what the Queen of Great Bliss is. And then you will
meet her face to face and once having met her there is no parting. You will know
when you have meet the Queen of Great Bliss, because you will be the Queen of
Great Bliss, everything will be the Queen of Great Bliss. There can’t be any
parting. It’s like saying: once I have seen my hand, and my hand could go
somewhere other than my body.

All right, in the whole first section then leading up to the visualization you forget
about -- in that first prayer you are Dechen Gyalmo, Dechen Gyalmo is in front.
Now we come to these other prayers like the EM A HO prayer, which is another
lineage prayer to Guru Rinpoche. Here you don’t worry about what you are. You
are Dechen Gyalmo right at the start, now we don’t have to fret about it, we just
leave it alone, right. Now you are just singing. In the EM A HO prayer you are
visualizing Guru Rinpoche in the sky before you. Yeah, makes sense? That form
right there.

So you visualize -- technically you are Dechen Gyalmo and you can visualize
yourself as Dechen Gyalmo if you want, but mostly, what you are here supposed
to be doing is: your feeling as Sebastiana, or Jessica, or Dechen Gyalmo or
whoever you are would be exactly the same in any of these cases. Guru Rinpoche,
who is inseparable from your own lama in the sky before you, is the three kayas
and you are making connection with that. And so you sing with this demeanor.
Does that make sense?

So let’s see, I don’t think there is much of anything that has to be said here about
that prayer, it’s beautiful and self-obvious. The dharmadatu, the blameless
dharmata, is the pure expanse of spaciousness of mind. It’s mind’s spaciousness.
Sambhogakaya -- sam means great, bhoga means pleasure, kaya means body -- the
great raggedly blissful pleasure body of the Buddha. There is the truth body,
which is pure spaciousness, yeah? There is the bliss body, which is the luminous
blissfulness, and then there is the; it says: in the pure realm, Saha’s realm, you
appear through your compassion.

Saha’s realm is not the Nirmanakya. Saha’s realm is the realm of deluded sentient
beings, but in the Nirmanakya. Dungse Rinpoche says something very beautiful,
he says, “The Dharmakya is the always.” He calls it the always, because it never
changes. Sambhogakaya is the always, and then there is what is called the variable
Nirmanakya. When Buddha abides within the Nirmanakaya, then the
Nirmanakaya is the form-presentation of the Buddha, but sentient beings are
missing that. For them, it isn’t the form presentation of the Buddha, it’s the
confusing realm where it seems to be a lot of different things: pleasure and pain,
hope and fear, Buddha and not Buddha, yeah.

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And that then, the term Saha’s realm: Saha is a term for the realm where suffering
takes place, and Saha technically means “endurance.” In the realm of endurance.
This is the reason why this word is in this prayer because it is one of my favorite
words for delusion, because it comes from the French endure, to make hard.
Which describes everything you have to know about delusion. First off we make
the realm hard, we make it all solid and substance-full; we progressively, rigidly
believe in its concreteness. And then to survive the pain that is necessarily -- when
you have a realm made of hardness you’re going to have a lot of sharp edges. And
the sharp edges are going to keep bruising and tearing at you. And to bear that,
you will have to make yourself hard. What a child does -- you watch them from
infancy, when their concept state isn’t mature enough to form a self out of
amorphous sensory perception; they are just like: you see sometimes their hand
goes by their eye and they have no idea of what that was, you know. And
eventually they start to learn, they learn to bring the hand back and little by little
the make a self out of everything. And then the self gets hurt, its feelings;
physically, mentally, emotionally, get hurt and you have to harden up, you know,
and then something happens in your childhood.

Saha’s realm. There is a moment in which psychologically human beings enter

into Saha’s realm. There is a moment in every child’s life where someone, some
event, meaning to or not hurts their feelings deeply, in this moment in which they
are not going to let - whoever or whatever it is that hurt their feelings - know it,
yeah. Like you are not going to give the other the satisfaction, and so you tighten
your chest and clench your jaw and you do not cry and you make yourself hard.
And that’s the moment, really, that Saha’s realm crystallizes, you know. It is
already painful enough, now it’s painful and it you have decided to clench it down,
yeah, you know what I mean? It’s a terrible moment. Sometimes you have the
fortune -- misfortune you actually see a kid go through it the first time. Sometime
it will be on a playground, first time other kids are mean to them just gratuitously,
and they are not going to be weak on top of being hurt, you know. And sometimes
it’s a parent, or oneself, so this is Saha’s realm.

And this is the beauty then of the Nirmanakaya, which is the guru who appears
and teaches you. In Saha’s realm you appear through your compassion. And
compassion, made of two words, the prefix com, meaning with, and passion
coming from the Latin pathos, which means to suffer. So what does it mean? It
means to suffer with.

The beautiful thing about a Buddha or a guru who has gone beyond suffering is
that they appear in a realm with you out of compassion. Which means what? They
are going to hurt with you. They make this choice, because they could live in a
realm with no cutting edges. But they make a choice to live in a realm full of
cutting edges and they get cut just as much. It is not that somehow -- you know the

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great argument in the Christian tradition -- about whether Jesus is a man, or god
only or some kind of mix; is that if Jesus were god only then he doesn’t make --
the idea is that Jesus is meant to make a bridge between God, who is untouchable,
and humans. And he makes the bridge by being God and human, so he has to
suffer like a human being or there is no bridge. So it’s not that like: Oh well, I
know I am God and I am just going to heaven after I die. And so of Jesus couldn’t
say: my god, my god why have you forsaken me on the cross, he would have made
no bridge with human beings. Because that’s the essence of the human experience
of alienation. I am lost, I have been kicked out, I have been forgotten, I have been
left behind. And Jesus in Gethsemane is saying: if you could take this cup from
me, please do. But god doesn’t. That whole period from Gethsemane to the cross
where he says that, yeah, where he is humiliated, beaten, tortured, there is
something so heartbreaking that a being who doesn’t have to go through that
chooses to go through that.

So that there can be a bridge between the divine and us. But then, in the next
moment Jesus, in the midst of that, says: I forgive them, they don’t know what they
have done, they don’t know what they are doing, they are lost in sleep. In that
moment he becomes again what he always was. But he has to go through it.

So singing, you appear through your compassion, enacting welfare for each being
according to the needs of all… when you really get this at some point, when you
get what it is that the Buddha, and the Buddha in the form of all gurus has done, is
doing for us, you will cry really hard. Because it means that exactly in that
moment on the playground or at home when the child clenches their jaw and is not
going to show their pain they become endure, they become hardened, that exactly
the pain that every human being wishes to avoid is the pain which the Buddha
open-heartedly, and having a different choice, human beings don’t have another
choice, Buddha have another choice, with full other choice they choose to allow
their embodied beingness to feel that pain. Every time I think about it I feel
stunned.

Then it says: Visualize the refuge field, you as the red dakini in the sky. So you can
do this larger visualization if you want. The red dakini, and this is for the next
section, for this section it’s just Guru Rinpoche. And then so for this next section,
you visualize the refuge field, Dechen Gyalmo, then above her Vajravarahi. And
the blue Varahi you can visualize as Tröma which is the statue over there, and then
above them the white Heruka, yeah, which is the guy over there, and above them
Künzang yabyum.

Do you know what Künzang yabyum look like? The two in union? Yeah, the two
in union but with no -- like that’s Orgyan Dorje Chang over there -- it’s like that,
but with no silks or ornaments, nothing, they are the Dharmakaya Buddha, so they

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have no silks or ornaments, or crowns, they are just the nakedness of awareness.

So all of that all together -- that’s the wholeness -- each of those is like a flavoring,
which is added to the soup, which the sadhana is. It’s a beef stew, and the beef is
Dechen Gyalmo, right? Then you put just a little bit of nutmeg in, that’s like the
Heruka, it’s like a little bit of nutmeg, you know? And you got a little bit of
cayenne, which is Tröma, and you got a little bit of -- I like putting in a soup a
little bit of balsamic vinegar and a little bit of honey, together, so it makes the
sweetness sour mixed with the hot, and the pungent from the nutmeg and that’s
like, laughter, that’s Künzang yabyum, right? The honey is Kuntuzangmo and the
balsamic vinegar is Kuntuzangpo. So it’s a soup, it’s a Dechen Gyalmo sadhana,
but the transformative force is all of it together, right, all those parts together.

So you visualize all of that, and then this is what’s called the “descent of blessing”
-- it is very important. The descent of blessing comes right before the refuge. And
the descent of blessing is the first stage of truly creating the auspicious
circumstance. You have to feel, you as a child of a noble family now, a great
bodhisattva, that all the buddhas of all times, infinite numbers of buddhas of all
times -- all of them want your enlightenment, yeah? None of them are trying to
hold you back, none of them. And all of them would give of themselves entirely.
So visualize the refuge field. And then you can visualize the whole sky, I don’t
know if it says that here, yeah, the sky is full of shimmering lights, pawos,
khandros in dancing pose. So dakas, which are the male version of dakinis, dakas
and dakinis pose, khandros, that’s just the Tibetan for that. All kinds of sublime
beings; you got the main things you visualize, and then it is just full, the sky is
full. And shimmering little balls of shimmering light, because all these beings are
nothing but light, really in the end. And they are all just filling the sky.

And then you sing this descent of blessing prayer, it begins with: Namo, to
Kuntuzangmo basic space of all phenomena I pay homage. And then: homage to
the luminous unborn, the self arisen dakini. Beyond meeting, beyond parting, then
Varahi and Dechen Gyalmo, mind’s unchanging vast expanse, all of that right to
the point of DZA HUNG BAM HO. All the things you are visualizing in the sky
get brighter and brighter, and there is a sound like a buzzing, humming, the
unstruck sound. The unheard sound. The sky is vibrating, like practically shaking
with it. As you sing through those two verses the refuge field becomes -- it’s as if
light can’t contain itself. It’s so much. And then, when you say DZA HUNG BAM
HO, which can go, someone can teach you this, (Rinpoche demonstrates mudras):
DZA…HUNG… BAM… HO... This is hooking; your being, longing for
enlightenment, has hooked all of those deities. It hooks them; it binds them
inseparably from you; it chains the two of you together; it makes you one over the
other inseparable. Right hand (if you are female) on the outside, left hand if you
are male. Does that make sense?

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So right when you DZA HUNG BAM HO, you visualize all this, all these beings
dissolve down into you. As if a, did you ever --Everyone has, so it’s not even a
question, have you ever…Go outside sometimes there is a misting rain, a spitting
rain, almost a mist and almost a rain. It’s like that and it covers you all over at
once, it’s not really falling, it’s just kind of everywhere, really foggy mornings in
West Virginia are that way, too. It’s like that; it covers you all at once, goes into
you, into every cell, into every pore, into your thoughts, into your feelings, into
your body, everything. It’s just raining and raining and raining and raining down
this blessing force.

So, as you sing, when you get to these last two lines of that verse, the massing
blessing fills the sky rainbow lights and shimmering bliss may exaltations rain
upon us, granting siddhis swift unhindered you feel all through those two lines.
You feel this raining down and then, with DZA HUNG BAM HO you are mixing
it inseparably from the continuum of your body mind. So basically what it is
saying is: every Buddha that has ever existed has come to this moment of time,
this place and is bringing to bear whatever they can. It’s like: this is a moment.
And this is why tantra is not for people who have excessive ego problems, because
this isn’t ego, it is not meant to make your ego stronger, and at the same time you
can’t be so full of self loathing you can’t imagine this. What this moment is
equivalent to -- it’s Sunday, so I want to keep Christian examples -- it’s equivalent
to what? It’s equivalent to the magi showing up at Jesus’s birth. The magi come,
each bearing gifts, frankincense and myrrh, gold. In the same way buddhas of all
time and place are coming to this moment where you are about to be born into the
form of Dechen Gyalmo, and they are giving whatever gift is needed. Well, that’s
what is dissolving into you.

Sometimes, if you wanted to do dramatically more elaborate visualization, the

beings themselves dissolve into you, globules of light with seed syllables dissolve
into you, the hand emblems (like a drigug, the curved knife, and the vajra and the
phurba) those dissolve into you, so you absorb the qualities and characteristics of
all of them. Buddhas are coming and offering gifts at the moment of the birth of a
Buddha.

O.K. DZA HUNG BAM HO. Now, you’re so full of blessing you have whatever
offering you might be offering late in the sadhana and you are turning them into
divine offerings, we talked about before this.

So, OM AH HUNG. OM AH HUNG, bless the offerings, OM AH HUNG There is

a mudra you can learn if you want, it goes like this: OM AH HUNG. It’s a garuda
-- this is like the wings of a garuda. OM AH HUNG is to transform, purify
completely, transform completely, make inexhaustible. Purify from any notion of

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the offerings having anything corruptible about them. To enhance or magnify them
endlessly and to make them inexhaustible all together. To purify and transform
them into dutsi. Dutsi is the nectar of deathlessness. And then to make it
inexhaustible, there is an inexhaustible amount.

And then it is really sweet, you just have to think a lot about these lines while you
are traveling around, thoughts that grasp phenomena, within delusions vice like
grip, are dissolved and become offerings, outer, inner and the secret. So it is
exactly the thoughts. What is it that makes -- there is nothing impure about
anything, except as it’s made impure by our minds. So I don’t want you to think
you are purifying these solid substance materiality, which is a little cruddy, it can’t
be from the point of view of Vajrayana. Why can’t it be? It’s a rhetorical question.
I will answer it. You are not expected to know the answer on top of your head yet.
But soon you will. Why can’t there be anything? You have some flowers, a
banana, some liquor and so why can’t the substance materiality of it need to be
purified? Because there is no such thing. There is no such thing as substance
materiality as far as tantra goes, ever, anywhere, never has been, it’s the notion
that there is a substance materiality to any of it that’s exactly what causes any
corruption of anything.

So, thoughts that grasp phenomena within delusions vice-like grip are dissolved
and become the offerings. The deluded concepts themselves become the offerings,
that’s what we are offering up before we are going to make a sacrifice. What are
we going to sacrifice? Our deluded notions. The vice-like grip of them.

A vast adornment of devotion objects pleasing and delighting offering cloudbanks

massing within the sky as offering, cloudbanks of supreme enjoyment. Then you
visualize whatever small offerings you have, and it literally could be one flower
you find along the roadside, or if you have nothing and you have no money, you
can take some dirt and spit in it and roll it into a little ball and use that as an
offering. And then you visualize. That offering becomes the substance support for
visualizing massing offerings. When you offer to Dechen Gyalmo you should
offer her endless amazing things. So you can take just a little ball of spit and dirt
and it becomes the support. You visualize this little ball of spit and dirt as cloud-
like -- it means like filling the whole sky, and this again is meant to unhinge your
Protestantism, because your offerings are sensual in the extreme, you should be
visualizing incense, and flowers and silks and liquor and meat and delicious things
and also visualizing the most beautiful women dancing and the most beautiful
sensual men dancing, and consorts, the men who all can be consorts for her and so
it’s very sensual in kind of an extreme form. She will be very pleased by this.

Now, you got your little flower and your dirt ball here, but you visualize the whole
sky is filled, there’s endless beautiful young men, whoever you consider a

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beautiful young man, you can visualize, Keanu Reeves, ha ha, Brad Pitt, anyway,
and they are naked, wearing a little silk tied around their waist, and they’re
holding trays of food and incense and lights and perfumes and they are dancing for
Dechen Gyalmo, that’s how the offering goes. Good.

All right. So then, SARVA PUJA SAMAYA HO OM AH HUNG. Puja means

worship, that’s Sanskrit for worship, sarva means the gathering, samaya is like the
samaya vows we take as tantricas. So we are saying that this is the gathering of all
the things that we made a vow to offer. What we made the vow to offer was:
everything. We offer everything, every sensual experience.

All right. So that then finishes the main sadhana, and later I will give you protector
practice to do as well, but now we are ready. You’ve readied yourself, you
connected with Dechen Gyalmo, you connected with Guru Rinpoche, so that’s the
male and female. And this is very important: there is a male and a female because
you have these bindu drops, male and female drops within you. If you don’t
connect with male and female both (we don’t get to be gender exclusive ever in
any way shape or form in this path) -- so you connect with Dechen Gyalmo, you
connect with Guru Rinpoche, then you connect with the entire refuge field, it’s
dissolved into you, giving you the blessing of whatever might have been needed,
gold, frankincense, myrrh, and then you made that inseparably bound with the
continuum of you. Then you prepared the offerings, you prepared yourself, and
then you prepared the offerings, now you are ready to do the practice.

All right. So in the first few little verses here, before the concepts –

Before the all concepts such as “space,” before the notion “vast expanse,”
before the Buddha, before Nirvana, before all labels, designations,
mind set free from all constriction, mind at ease beyond delusion,
I am the foremost amongst all Buddhas, the kaya of authentic bliss!

Luminous mind and emptiness, wedded beyond all contrivance,

the vast expanse of sheer compassion, a shimmering lucent cloud of gnosis,
expanse of mothers five in number, birthplace of the syllable BAM,
naturally lucid exaltation, spontaneous presence uncontrived!

So, those are the three samadhis we talked about the other day, three states that
enter us into the practice. The first one, before, it gets a whole verse of its own.
Before all concepts, such as space…so, the dharmata, which is the empty
spaciousness of the Buddha, exists before the notion Buddha or sentient being,
samsara or nirvana. Longchenpa writes beautiful here a whole text on this, it is
very beautiful, basic space of all phenomena. Buddha is complete and whole in the
basic ground of all phenomena, sentient beings are complete and whole, pleasure

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is complete and whole, pain is complete and whole, samsara is complete and
whole, nirvana is complete and whole, all of them never stray from this basic
space.

The foremost of all Buddhas, the real Buddha that is the foremost of all Buddhas is
before any notion Buddha, Jesus, Krishna, whatever, any grasping to any concept,
any form, any structure, any tradition, any method misses the point of the foremost
of all Buddha. Relaxing in that fact, even intellectually, is the beginning of
integrating mind with emptiness.

Now beyond that, when you are singing the practice on your own, you can practice
-- do you know this thing where you mix your mind, mix your mind (just listen
first, but we’ll do it) you mix your mind with the syllable AH, yeah, and then you
mix the syllable a with your breath, and then you mix your breath with the expanse
of space. This causes for a moment the mind to relax into dharmata. So, this is
your mind, and it just relaxes like this. This is, in symbolic teachings, this is the
symbol for -- the words would be rangbap cham cham. Rangbap means -- bap
means to settle into, cham cham means perfect evenness, rang means itself. So
mind’s own itselfness settling into perfect evenness. There is two ways you can do
this, very quick and simple and always work, you can start -- you don’t close your
eyes now but -- you close your eyes and you breathe in, and as you breathe in you
mix mind with the syllable AH. Here the syllable AH in your own head, visualize
it with the syllables that are on the wall, there is a syllable AH. You mix all of
your thinking with the syllable AH, and then you mix the AH with the breath, and
then as you breathe out you open your eyes wide and you breathe out with your
mouth open, you’re breathing out your nose and your mouth, and you just let the
breath…The breath goes out and out and out and out and just dissipates, dissipates
into space. You do it three times, it’s called “Three AH dissolving breath.” What
you’re dissolving is mind’s functioning.

So we’ll try it. O.K. See how; can you feel it? Mind just becomes silent, that
silence before any thought has arisen is Dharmakaya, basically, yeah. Then
thoughts arise like: is that it, that’s all? Wow, that’s really cool, or whatever, well,
that’s not then.

The other way you can do it is: when you get used to that feeling, you can try this
also, you just bring your hands up slowly, make two fists like this, make them kind
of tight, and then just relax, and then spread. It’s the same thing -- mind spreads
out with them. Now do it without me talking. You just let mind feel like it is
settling, settling, settling. It’s also very nice, so simple, they are so simple that
people do them for a week and then stop, and forget about it, because it’s too
simple, it’s no fun if you don’t have to pay some horrible price and it’s really hard.

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So, when you’re doing the practice actually on your own, pause the tape or just
stop singing and do that, do the three AH dissolving gaze and just feel it.

And then you can sing the next verse: luminous mind and emptiness, wedded
beyond contrivance. So emptiness, and then there is luminous mind, is just the fact
that something happens, there’s all this, it’s not only the emptiness, there actually
is all this, you can’t deny it, here it is, we can analyze and see it’s also nothing
whatsoever, but here it is anyway, the fact that it’s empty and nothing whatsoever
never seems to interfere with it. You know what I mean? And it never seems to
interfere with the emptiness. This is nuayen, when they talk about mutually
interpenetrating non-obstructing. Emptiness and the luminous clarity don’t
obstruct each other, and they penetrate each other perfectly, fully, totally, they’re
just, this is perfect.

And so the two of those together, wedded beyond all contrivance, this is the
second samadhi, the second state, it’s just to feel that, it’s for a split second, as
soon as something arises we know AH, you don’t even have to say, but you can, if
you want, but it’s just that we rested in that emptiness AHHH, and then the
brightness of everything is there.

And then instantly we visualize it as BAM. It’s the womb space of the five
mothers. The five dakinis -- you got five male Buddhas, five female Buddhas. Five
male Buddha are the five aggregates, five female Buddha are the five elements.
The womb space of the five mothers, the five female Buddhas, every element is
actually a dimensionality of space. The space of mind. The womb-space of all five
of those mothers together is the place where the BAM, the seed syllable which is
the essence of the female deities, that’s where it happens. There’s a later stage
which I’ll teach you when you come back, if things have gone well, where one
visualizes the five mothers up and down the body and then visualizes the five
mothers as a mandala in the inside of, right at the opening of the cervix. And there
is beautiful visualizations that go with this, but for now the womb space of the five
mothers are the birthplace of the syllable BAM.

Naturally Lucent exaltation, spontaneous presence uncontrived. So you should get

yourself a nice red BAM on paper, print a nice red BAM, and then you should
meditate on it a lot, you should just stare at it, you should gaze at it, you should get
a little one like -- do you ever carry a copy of a boyfriend around your wallet or
your purse -- never in your whole life? When I was a teenager. Yeah, yeah,
teenagers know so much more, then we lose that. For a long time I used to keep
picture of Yeshe Tsogyel, naked, beautiful dudjom tersar white naked Yeshe
Tsogyel and a picture of Hayagriva and consort there, and people would ask me if
I had a picture of my wife, I’d give them the Yeshe Tsogyel picture and say I got a
picture from my honeymoon, too, and I would give them that picture. Yeah, when

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you’re young, and you’re full of bindu, when you’re a teenager and fall in love
you carry a picture of your boyfriend around, right, and you take it out once in a
while and look at it. It’s O.K., it’s not the most profound love ever, and usually
lasts about three weeks and you feel suffocated and you got to get away from
them, but there is something really wise and profound in that. That is: you just
want to see it, you know, in the same way you can carry the syllable BAM around
in your pocket, and just take it out, it’s the womb space of the five mothers, it’s
everything up to this point together.

That syllable BAM, and just stare at it now and then. And then sometimes
meditate for a long period on it until it’s burned into your mind completely. Then,
when you get to this point you visualize there’s emptiness and there is luminosity
and it comes up as the syllable bam, right there, red, the tigle, and then there’s that
little scoop of the moon there, and then the syllable, it’s just so beautiful. At this
point -- as Dungse Rinpoche says -- it’s not you, this is the point where there is no
longer Jessica, when you do the AH -- there’s no more Jessica. At least for a split
second, when mind is empty of any concept, because Jessica is just a concept,
right? All of everything that makes you Jessica is just a concept; all of everything
that makes you think anything is just a concept. It’s all gone, then there is just
nothing, and then luminosity, and then awareness, which is luminosity and
emptiness together becomes this syllable BAM. Got it? O.K.

Then we’re going into the visualization:

All appearance, a vast container, is the womb space of Five Mothers,

every being without exception is the Dakini’s mandala.
Without cause and without substance, a celestial mansion now appears,
the outside is the Dharmadhatu, the inside is a blazing bliss,
and at the center on a throne is a lotus and a sun seat.

So, all the different deities have different kinds of palaces. Most of the male
deities have square palaces with four entrances, like you often see in mandalas.
Often Yeshe Tsogyel will have a semi circular, either completely circular or a
semi- circular palace with one entrance. This is because as a female deity she is
the essence of the Dharmkaya and it’s a complete sphere with only one entrance,
non-duality is the entrance. In the male palaces the four entrances coincide with a
lot of different meanings, but the main ones are the four immeasurables -- joy,
love, compassion, equanimity. But here there is one entrance, but not here, in this
one, in Yehse Tsogyel’s usual mandala which is a circle, it looks a lot like the
Jefferson memorial in Washington DC, kind of a circle with columns and one
entrance, but Dechen Gyalmo’s is beyond even this. Dechen Gyalmo and
Vajrayogini, Vajravarahi’s, it is a dharma daiyu. Which is like a pyramid, two
pyramids making a triad like a star of David triangle, except you have to visualize

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them three dimensionally -- one pyramid coming down like this, one going up like
that, and where they overlap in the center of that space is her palace, that whole
thing is her palace. And all it is space itself.

And it says: the outside is the dharmadatu, the inside is a blazing bliss, so it’s
completely red, right? These two pyramids are completely red, except right at their
edges; the edges that define the pyramid, is white, because it’s the male bliss
aspect mixing with the female blazing aspect. And so the outside is the
Dharmadatu, just the complete empty, the inside is pure blissfulness, and inside, at
the center of that, so there -- here there is no structure at all. This is beyond even
of the possibility of making a house. The male deities can have very defined
square houses, female deities can have round houses. You know, I don’t know if
you ever studied architecture, there’s a whole, there’s a lot of beautiful theory on
the differences between square houses and round houses, you find; in nature,
oriented cultures, you find more round houses and urban cultures you find more
square houses and a whole, lots of ideas about maleness and femaleness in both of
these, yeah. So, she’s thrown the house out altogether, she is not a square house,
not in a round house, she is not in any house, existence, emptiness, appearance
itself is her house. She doesn’t have to make any shaped structure. This
dharmadayu??? which means the womb space, is just the immeasurableness of it
all. That’s all it really is, the immeasurability is the outside Dharmadatu, and of it
all is the inside, the blazing bliss.

And in the center of that -- so what does it mean: in the center of the fact of
appearance emptiness is Dechen Gyalmo, there’s a throne seat which is a lotus and
a sun and a moon, and then she appears on that. So there’s BAM, and the BAM’s
own radiance is this two pyramids, and then the BAM suddenly appears, there’s a
lotus a sun seat and moon seat, well, actually a moon seat and sun seat, and then
Dechen Gyalmo from the BAM appears.

And here the lotus represents the unstained non-dual nature of awareness. The
moon seat and the sun seat on top of each other. If you look at Orgyan Dorje
Chang in the back, he’s sitting on a lotus, and he’s sitting on the white, which is
the moon seat, but there is also a little yellow edge, which is the sun seat under; so
as a peaceful male deity he is sitting on the moon seat. Wrathful deities -- if you
look at Hayagriva over here, it’s yellow, because he’s on the sun seat, and the
moon seat is under the yellow, yeah. Because the sun seats represent the wrathful
aspect. She’s kind of wrathful, kind of sweet at the same time. So she is on a sun
seat, which is also femaleness. Anyway, the lotus represents the non-dual
awareness. The sun and moon seats -- and this is really important -- the sun and
moon seat represent the generative fluids of one’s parents, semen and egg,
basically the ovum and the semen. But here they represent the ovum and the
semen of Guru Rinpoche and Yeshe Tsogyel. The meditation on these; maybe

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later in the week we should have a look over the outer, inner, secret meaning of all
those, it’s a little much for so early in your practice, but it’s kind of worth
knowing.

Each of these visualizations has an outer meaning and then has an inner meaning
that has to do with tsa lung practice. And it has a secret meaning, which has to do
with the inherent luminosity of the Buddha.

So, the outer meaning here is that it represents the transformed aspect of your own
parent’s generative fluids. There is a sense in which the physical embodiment of
you is made up of your parent’s genetic material, which comes from the ovum and
the semen, right? And what grows from that in some sense is limited to that. It’s a
unique new combination but that’s what it is. Psychologically people really feel
this. Like there was this sixty minutes thing I thought was a great example of this
once: they interviewed the children of Nazi butchers, the concentration camp
butchers. Those children, a couple of grandchildren had a terrible time, because it
was their parents who did these things, and they came from their parents, were of
their parents. There is some sense we know that we are at least at some level
defined by our parents. Not just psychologically, but in the biology of me there is
this Nazi butcher. And they suffered a lot of anxiety, depression, fears about this,
and everyone has some degree of this. We’re scared we’re never going to go
beyond some genetic limit that we were born with, and at this point the meaning of
the visualization is that it opens the doorway to going beyond the genetic
limitations of one’s parents. Because one is going beyond the genetic limitations
of one’s own body one is becoming an intangible substanceless deity rather than
just the physical embodiment. Does this make sense? It’s really sweet, we’re
replacing the genetic data we got from our parents with the genetic data of Guru
Rinpoche and Yeshe Tsogyel. So we can give up worrying, we can actually then
also for the first time accept those qualities of our parents in our embodied being,
we’re not -- what we secretly fear we’re limited by we’ll deny like crazy for our
whole lives.

You know, my mother and my father both had a lot of wonderful traits. My
mother was incredibly smart, really cared about people and was a very powerful
woman; and was also volatile, angry, mean. She could be at the drop of a hat so
vicious. And you would never know why. One minute she would be nice to you,
and then just bang. She would say some things so cutting that you felt like
someone had pulled one of your internal organs out. You know. And that, it’s
almost the worst, because you would’nt know, like you’re relaxed and then...

So, me as a human being I wanted to deny I had that tendency at all, right, because
I hated it in my mother, and it hurt me a lot, and I am not like that you know, but

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secretly -- also as I became a better and better meditator -- I had to see that I would
deny it so fiercely because secretly I feared it was me. And secretly I feared it was
me because: it was me! My body was built from her body, my mind and feelings
were built from the environment she created, along with a lot of other people. It’s
in the moment that you realize; there was a point of transmission with my guru
where I realized that who I was was identical with my guru, I hadn’t realized it yet
but I knew in my heart this was true, and was going like a flower that knows it was
going to blossom, right? And so I didn’t worry anymore, and at the same time I
could look honestly at my embodied being and see all of its strengths and all of its
weaknesses. Does this make sense?

So the sweet thing is, the fact that at this point in the practice you’re going beyond
it, doesn’t mean now we have to -- it’s not a new, more sophisticated way of
denying our shadow, if we actually accept it, that we are going beyond it, we can
look at our shadow with no fear, we’re no longer dominated, or ultimately defined
by our shadow. The physical embodiment, the karmic body that one carries then
the rest of one’s life even after enlightenment will have its tendencies, good and
bad. Those don’t ever particularly go away, still moments every once in a while
something irritates me, I can feel that quality of my mother coming up, and it just
wants to slam whoever happens to be closest around, you know? But I can just
see, I can see completely it is part of the play of this place, I don’t have to be
defined by it, I don’t have to act on it, I can actually hold it in the embrace of
wisdom-compassion, which is my authentic nature. I can show the same accepting
caring love of this body as of any other body. Does this all make sense?

I just want to stress that -- I don’t want anyone to think it’s a way of pretending
now I don’t have -- everyone wants spiritual practice to end up being a way to
deny we have a shadow. And so get these people who are; I used to describe it as
my fear for the sangha and I don’t want anyone to become a very good meditator
and a very bad person. You have some; some of these people will become heads of
lineages, even. They’re great meditators, but they have hidden away inside this
sphere of their great meditation, some little puss pocket which now they have to
actually use their practice to protect it at all cost.

Kind of like pedophiles in the Catholic church, you see it in organizations which
are simply the reflections of groups of people. So, anyway, inwardly the sun and
the moon represent the red and the white drops in the tsa lung, the prani nadi bindu
system, the red and white drops. So, secretly they represent two of the five lights
of the intrinsic lights of wisdom. All of these have various meanings, so it’s
important to -- it’s the visualization of the lotus, the sun and the moon.

This is important, not to skip any part, because the medium is the message here,
and the visualization begins to change something in us, without any knowing how.

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Why does it work? Who knows? How does it work? It’s not even that, because it’s
so subtle, what is it, nobody knows, but we don’t know what anything is, really,
we can describe the table, we can describe how it’s made, we don’t know what
anything is, ever, at all. This is what Nicholas of Kues, the great mystic, called
“luminous ignorance.” Really, we have this luminous ignorance, we try to cover it
over by describing how things work, correlations between things, but we don’t
know what any of it is, not a single thing, yeah?

All right, so, now we get to the visualization of the deity itself. And it’s 4:15. It’s
pretty well just described there, I don’t think there’s a lot I have to add, everything
represents things. I told you the other day the flower and crown of the Buddha
represents the jewels, represents the five delusions turned into five wisdoms, the
ornaments worn on the body, the silks, the flowers and the light represent the
sense fields embraced as ornaments of wisdom. The drigug that she is holding in
her hand, the old style butcher knife, used in ancient India for cutting up meat, it’s
got a hook on one corner which she uses to hook beings, she hooks them with her
drigug and pulls them to her, and then she severs the concepts that bind and delude
them, so it’s the tool of compassion. The drigug is connected to female deities.
The vajra is more connected to male deities. The skull cup is filled with blood, and
it generally represents the union of the red and the white, the skull cup itself is
white, and represents the male aspect, the blood the female aspect. Here the blood
is blue, and it represents the blood of Dharmakaya, like Dechen Gyalmo’s blood is
literally space itself is her blood. One foot is stepping forward because she is ready
in every moment to move into action, her hair is bound up, part of her hair is
bound up and it represents the perfect intensity of her discipline in terms of action,
and some of her hair is down, like cascading down on her back, and it represents
that disciplined action’s ability to move spontaneously and carefree through
appearances.

So in the realized state it’s not a contrived discipline, it’s figuring out what the
best thing is in each moment and doing that thing. It has to be utterly spontaneous.
Activity to finally embody what’s called “great third conduct,” the conduct of a
realized tantrica, has to be spontaneous, without hope or fear, without any concept
at all, just arising spontaneously as the perfect and appropriate action. The green
of the sphere behind her head (which is really a green, which encompasses her) is
dynamic activity, it’s the color of the karma family connected with activity of the
five Buddha families.

She has three eyes, and the three eyes are described in the text -- what they do --
each of them has a function and that’s described well in the text. She wears on her
crown -- she also has two flowers, the red and white and one that’s blue. The red
and white flowers represent the way in which she has unified the male and female

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aspects of passion in herself perfectly. And the blue -- that those are inseparable
from spaciousness.

Normally passion when it becomes connected to conceptuality causes a narrowing

or constricting. We start to think a lot about the thing we are desiring. And the
more we think about it, the more we don’t even see it any longer; all we see is our
thinking. We create what is called the “designated object.” Do you know this
term? O.K. So there is the “mere appearance,” but as soon as we start thinking
about it it’s the designated object and pretty soon all we are thinking about is the
designated object. That’s what the poem about coal-making was about that I sent
out the other day, it’s like making steel. We turn everything into steel by turning it
into this designated object. But Dechen Gyalmo has the ability to have tremendous
profound levels of passionate playful response to appearance and existence
without concretizing anything at all, that’s what the flowers, the red, white, and
blue flowers represent. They also represent inwardly the three channels. The blue
flower is in the middle because it represents the advahuti, the central channel, and
then the red and white on either side. She is naked, fundamentally naked, because
she has no contrivance. She doesn’t adulterate anything, she simply is the
nakedness of it. She is full, her breasts are full, her bagha resplendent, her thighs
are thick, she is not an anorexic Ralph Lauren model -- she is not going to get fired
for not fitting in the size zero clothes. She actually truly is the only being that
wears size zero. So, fits her nice thick thighs, swaying hips, and her big breasts in
those, fitting that size zero perfectly.

So then you concentrate, when you do deity yoga visualization, you relax through
the three samadhis, visualize the BAM, lotus, sun, moon, then Dechen Gyalmo
comes, and you should start with the eyes, look at her eyes first. And you are
visualizing -- your own awareness is what is being Dechen Gyalmo, but here you
are not thinking about that too much or it’ll just be something you are thinking
about. You’re working on the visualization. So you can visualize her in front of
you but you are here, and the way you work at that is: first you gaze (you can just
use a picture, a thanka) you gaze at her eyes for a moment, and then with your
eyes open or closed you visualize your eyes are the same as her eyes. You start
with the eyes and then you go out like with the nose, the mouth, then look at the
crown, now visualize the eyes, nose, mouth, crown, look at the hair, the way it’s
tied up, cascading down, then do that; you can spend longer then I am doing, I
know this one already, you know? Then you visualize the right arm and the
drigug, you can actually look at it and then visualize it. And you can put your arm
in that position, that’s fine, but you want to also do it without holding that pose,
because it is not your physical body, right? Then the left arm, then the breasts;
visualizing means here a total act of perceiving, so you should feel your hair on
your back. Just because it’s a two dimensional picture doesn’t make it a two
dimensional visualization. You should feel your hair on your back, you should feel

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the weight of your breasts, you should feel the bone ornaments, the crystal pearl
and bone ornaments you should feel them on your body. You visualize or perceive
the feeling of everything, too -- the flowers, the scent of the flowers, you know,
everything about it. But it is unmoving at this point, you hold it and it’s just this
posture. If she starts dancing around in your visualization you make her stop,
because that’s your conceptuality. Just for now, later there is movement, but
visualize the foot, you know, one foot up, all of those things. Got it? Does that
make sense? Good. And then each time you start again with the eyes.

She wears a garland, jewels and flowers, adornments of a youthful girl.

She wears the ornaments of bone, symbols of her mastery.

You really want to also create the dimension of perceptual feeling, which is her
youthfulness, she is sixteen years old. That’s the age she is always. She is the full
moon’s fullness, perfectly full, and eternally youthful. The sense of this is
captured very well by that mahasiddha of architecture, Frank Lloyd Wright, who
when interviewed when he was eighty-four or eighty-five said youth is something
that comes and goes. But youthfulness is untouchable. I am at the height of my
youthfulness. It’s like that. That’s a quality, ultimately.

You want to capture this quality because it is the quality of Dharmakaya.

Dharmakaya is -- when you attain something that is called rainbow body, or the
ever-youthful vase body, which is; Dharmakaya itself is the ever-youthful vase
body that’s endlessly giving birth to all appearance. Then, this also has to do with
the configuration of channels within the body, the channels in a female body are
very different than channels in a male body, in the sense that they change between
twelve and sixteen, sixteen and nineteen, and nineteen and older. The entire
configuration of channels in a woman’s body change. From sixteen to nineteen
they are the configuration of channels of a goddess. The moment they peak at that
is right at sixteen. At twelve they become... at each there is beautiful changes, I
noticed when Anna last year, when she turned twelve, a day or two later she came
and gave me a hug, and I could feel the change, the complete change, everything
had shifted inside of her to a different configuration. It shifts again at sixteen and it
shifts again during the nineteenth year. After that it becomes the configuration of
an adult human woman, yeah?

So sixteen has a lot of meanings, and you really want to have that sense of it,
being sixteen. But then this next line: she wears the ornaments of bone, symbols of
her mastery. She is not -- it’s interesting, our culture discounts the young and the
old -- everyone should only be between eighteen and twenty-three, basically. We
completely discount teens under sixteen and we completely discount older people,
you know what I mean? So, she is sixteen, but she has absolute, complete mastery.
Many of the dakinis who were lineage founders in tantric Buddhism were great

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enlightened beings at sixteen.

Another example in more recent time would be Sera Khandro who was a female
tertön in the Dudjom Tersar lineage. She began receiving terma when she was
fourteen and from like fourteen, fifteen, sixteen she had felt complete realization,
this was just in the early 1900s, and then she went wandering all over Tibet,
looking for a consort, because tertöns need a consort. And in her autobiography
she actually had a chapter titled, “A Good Consort is Really Hard to Find.”
Because she wandered everywhere, looking for a good consort and finally she
found one of Dudjom Lingpa’s sons, was the person she found to be her consort,
that person now is Thinley Norbu Rinpoche. People were outraged because she
was so young, she was female in a very patriarchic culture, she was a female
declaring herself to have attained the highest level of realization and having this
very uniquely special role, a tertön is a very special thing within tantric Buddhism,
and so here is this fourteen year old girl wandering around, you know, not just
declaring herself that, but actually being it. And, in the lineage history it is said,
that Dudjom Lingpa’s son and Dudjom Lingpa also could recognize in her the
complete mastery, she had perfect mastery. And not mastery of this or that, just
perfect mastery. She had perfect freedom, not freedom to anything, not freedom
from anything, just freedom. So this is the quality, she had the quality that is part
of the visualization also, there is a feeling state.

Now in deity yoga practice there are three things that come together that make the
practice. And I am not going to describe the visualization any more. We get to the
next paragraph, which is the inner vajra body, that’s a whole talk, so we’re
stopping here for today. We’ll just go over the last thing, the three aspects of deity
yoga visualization: the stable clarity, the recollection of purity, and the vajra pride.

Stable clarity means to be able to hold the visualization clearly. Stable clarity just
means stable clarity. You want to learn to be able to hold the whole visualization
of Dechen Gyalmo perfectly clearly. So you can visualize her eyes perfectly, or
her whole body perfectly. And that is very difficult, that is the same as
accomplishing shiné or samatha practice, calm abiding of the mind. When you can
do that you have calm abiding of the mind. It takes a long time, it just takes
practice, unless it comes very quickly, in which case it just takes less practice.
Even Jigme Lingpa, who is one of the great tertöns of our lineage’s tradition, has
also a very beautiful Tibetan Dechen Gyalmo practice, and then I have this one in
English, but, it’s because it’s the same person, my last birth was Do Khyentse, Do
Khyentse’s birth before that was Jigme Lingpa. So, Jigme Lingpa kept a journal of
practice his whole life, and even long after he’d attained buddhahood in his journal
he talks about: every day what he did was generation phase, he started off and on,
throughout the whole day. It is important to keep the mechanism, the skillful
means, the tool of the body and the mind, feeling, supple and strong, alive, for the

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benefit of all beings. So you never stop generation phase.

So you want to just develop very carefully, no hurry, develop stable clarity. When
you have developed stable clarity fully which you won’t have by the time you
come back, so we won’t go into great detail, like Sky this year on her retreat is
doing: she started playing this whole series of games where you make the
visualization of the deity as big as the universe and all the universes are inside of
the deity. Then you make the deity just the size of a sesame seed. Then you make
the deity the size of a sesame seed with the whole universe inside it, without the
universe getting smaller or the universe getting bigger. And then you go on
playing, you make billions and billions of deities, yourself as billions and billions
of deities that explode out of a sesame seed. And then you make billions of deities
that come back together into a single thing. And you do all of these games that
cause the mind, without leaving the quality of calm abiding to become incredibly
bright, and alive. This enhances the quality of lha-tong, of vipassana, the further
seeing where the stillness is not disturbed by movement, silence is not disturbed
by sound, they are inseparable.

Ultimately there are four stages in tantric Buddhism that are developed through
this kind of generation phase. There are: shiné, calm abiding, lhatong, further
seeing, nimé which means not two, and lhundrup which means spontaneity. First
you have the calm abiding and the stable clarity. Then we have these games we
play that cause the lhathong, the further seeing, the mixing of silence and sound
together. Then we have nimé, when you truly can feel the state in which silence --
sound, stillness -- movement are not two, yeah, and from that you get lhundrup,
which can’t, it’s not accomplished by a method. So it means that you are
spontaneously moving and acting from that not twoness, yeah? You are not going
towards silence or sound, either one.

So stable clarity is very important, and it also makes your brain very supple and
strong; you find yourself able to think more clearly and hold contradictory notions
more easily, to be able to hold the complexities of appearance. Recollecting the
purity means (and I will give you a written piece that says what every thing
symbolizes) -- recollecting the purity means remembering the symbolic meaning
of all the different aspects of the deity, like for instance the sun and moon are the
procreative fluids of the father and mother, and the red and white drops. That the
flowers she wears are the ornaments of the sense-fields worn as beauty. So that
you remember all of those things, visualizing the symbols and remembering what
the symbols mean. And here it doesn’t just mean remembering, this is really
important. Khandro was asking me this morning to make sure I mentioned this
again, so I am going to: it doesn’t just mean remembering, “ah the flowers are the
sense-fields worn as an ornament.” It means: thinking about, feeling into, and
thinking into and feeling into what that means, what the implication of it is. And

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then looking around, these are the flowers, this, knock-knock, and this and this,
yeah, all of these are, you know, it’s not just the flower, you have to think about
the implications. Let the implications change your life. Khandro won’t teach
formally anymore. She is teaching with dogs; get yourself a dog, you’d get some
teachings. But her, like Sangchen, who also is not really to teach in the usual
sense. I mean their knowledge of every phase and stage of tantric practice is
perfect. So, Khandro makes her points just by telling me in the kitchen in the
morning before a teaching what it is I’d better really be emphasizing more. And
she is always right, and it is this thing which I talked about before, the implication,
you gotta think, not just the flowers, or the sensefields worn as an ornament but
think about what that means whenever you’re sensing anything which is all the
time. And it doesn’t say the pretty flowers are worn as an ornament. It doesn’t say
just the tasty food is worn as an ornament. So that’s recollecting the purity,
remembering the middle eye and Dharmakaya and what it does. And this is
important so that the symbolic meaning, transmission of meaning of the symbols
comes through.

And the third which is vajra pride is the most difficult to describe. It’s a knack, all
of meditation is a knack, you get the knack or you don’t get the knack. I’ll tell you
the knack, and then you gotta play around with it till you get it. You get it wrong
on one side you become egotistical, you get it wrong on the other side, you’ll
always be Jessica not quite good enough to be Dechen Gyalmo. The knack of
vajra pride is to be the deity. It’s not to be Jessica being the deity. But to be the
deity. It’s not that I am sitting around -- this is different than affirmations, right.
Now, affirmations can be very good, I think, like as used kind of in psychology, in
spirituality sometimes. They can be quite good. They never go beyond the
conceptual, they also can be quite good but they trigger -- because in the reality of
the body and the psyche everything is a series of complementarities, polarities of
opposites. And so if you say: I am a wise and wonderful being, well, if you really
believed you are a wise and wonderful being you wouldn’t have to be saying it,
right, first off. So if you’re saying it means you are trying to undo the part of you
who doesn’t think so. But the trouble is we have a conscious and an unconscious.
And the two of them are always playing games with each other. When I say: I am
a wise and wonderful being, the part that doesn’t believe that is saying something
also. Just as surely it’s saying something every time you say; you can’t hear it in
your conscious mind but it’s saying it. It’s saying it somewhere inside you and it
will kick you in the face with the backlash later. You know what I mean?

That’s why one of the ways -- in my opinion -- of using affirmations that’s really
good is you can pick an affirmation anything you want (it’s a good method, I used
to have Tidbit; I had Tidbit do this a lot in her first year of college) and write: I
can do well in all my classes. Draw a line on a piece of paper and write that on one
side, and then write every response that went through her head on the other side.

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Like: no, you can’t, you are a stupid idiot, you have never succeeded at anything,
you fail at everything. You write down every negative response, you got to bring
that unconscious content up. She’d fill whole pages. Then she’d write one more
time: I can succeed in all my classes. And keep going that way, because the danger
is if you are saying the positive thing and not taking account of the shadow, right,
which is always the danger in spirituality.

But this is different than that, that’s not vajra pride. Vajra pride is not me as
Jessica saying: me, I am Dechen Gyalmo, because then you’ll get a kickback for
sure; because you know you’re Jessica, right? And so vajra pride is to be it, that’s
all you could say. It’s not egotistical, it’s not inflated or demeaned, it’s not related
to self loathing, nor an antidote for it, nor is it some inflated I’m so spatial state.
It’s just the mere facticity that emptiness and clarity are deity. So it really goes
back to the three samadhis again, the BAM, you are just the BAM, and the BAM
becomes the deity. But then you want to have that vajra pride, but you have to
apply the vajra pride completely and totally to the entire -- to apply its
implications to everything.

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Part Four

The beauty and mystery of a tantric sadhana is beyond the narrow confines of
people’s ordinary concepts about spiritual life. It’s beyond fixing up your life and
it’s beyond attaining enlightenment; it’s beyond both of these, which are the
ordinary options people have. People think, “Oh, I’ll fix up my life, I’ll do practice
so I can relax, so I can become more creative, all these things.” And it does that.
Or they think, “I want enlightenment.” And it does that, too. It’s inclusive of both
those things, but both those things put together doesn’t even begin to touch on the
mysterious potential inherent within tantric practice.

There are so-called “sentient beings,” and such so-called “events of perception”
find themselves in a little dramatic rendition they call Confusion and Delusion.
They have masks and lighting and beautiful and terrifying costumery. And they
play out this dramatic psycho-pomp of Confusion and Delusion and Suffering and
Birth and Death. All this inhering within the basic space of all phenomena. And in
the drama there is this longing to become free, longing to attain some mysterious
so-called enlightenment. And for that to happen, from the stuff of reality, from the
stuff of pure mystery, from the same stuff from which sentient beings were
molded like out of sculpy clay, buddhas are molded. In accord with the perceived
needs of these perceptual events called sentient beings, these beings mold of
themselves a configuration, a pattern. And it has suffering, and they want out of
this suffering, so the same thing that molded them, which is no thing at all, molds
something else --buddhas -- who can lead you out of your suffering, exactly in
accord with the needs of beings.

You can take gold, pure, beautiful, shimmering gold, and from it you can make the
inside workings of a watch, you can make beautiful, dangling earrings, you can
make a knife that can kill, you can mold endless numbers of things; from the gold
which is reality, you can mold sentient beings, and you can mold buddhas and you
can mold the entire play of events which are the six realms, or the six spaces of
liberation, depending on how you see them. From the viewpoint of sentient beings,
all of the categories, divisions, distinctions, make some sense. They enjoy that and

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that makes sense. From the viewpoint of so-called buddhas, there is no distinction
whatsoever between sentient beings and buddhas --none.

So, you all as a group of these theoretical so-called sentient-being-events are the
actual cause of the so-called event, me, yeah? Nothing else is the cause. You are
the cause of all of the teachings. You are the cause of all of the buddhas. You are
the cause of all of the beauty and the wonder, the perceptual finery. And then,
even having caused all of that mysterious wonderment, you insist on finding
yourselves lacking. Because you want to play this game: “am I so amazing that I
can cause something so profound that it can cure me of an illness I never had” --
that’s a tricky trick! Can god who is omnipotent and all-powerful make a rock so
heavy that god can’t lift it? It’s a little like that. But, so, here we find ourselves.

So what am I saying (high falutin’ verbiage aside) -- what is a tantric sadhana?

You can take out of the gold which is reality some amount and you can mold it
and shape it whatever form you want -- it can be Shakyamuni Buddha, it can be
Krishna, it can be Jesus, it can be Al Hallaj, Mirabai, Rabia, Padre Pio, Traktung,
whatever -- you can take out of that same gold and mold sadhanas, configurations
of verbal utterance, that have no – it is not just mantras that have no definitive
linguistic meaning, language has no definitive linguistic meaning. It’s a set of
sounds on paper, it is colored inks and shapes and patterns, nothing else. You can
go on insisting the words mean something, but they don’t, they are just earrings,
dangling off the ears of Buddha. So you can mold shapes of color and light which
are yidams; you can mold patterns of sound which are mantras; you can mold
configurations of linguistic patterns which are sadhanas; you can mold middle-
aged overweight walking rice bags that are gurus. All these things – they are
exactly the same thing. The guru doesn’t give you a sadhana. There is guru, there
is sadhana, there is mantra, there is yidam, they are all exactly the same thing.
Guru, Buddha, sadhana, yidam, mantra, all the same.

In the past, because I had a problem with lying, I have said to you that the yidam is
the mindstream of the lama, nothing other than the display of the mind-stream of
the lama. That’s true enough. And the lama is nothing other than the display of the
yidam. And the mantra is nothing other than the. --you know what scat in jazz is?
It’s a kind of singing, just a bunch of sounds sung together; the sole sadhana is
nothing but some jazz scat sung in a jazz club in Dharmakaya. This is an important
thing to get, especially for you, you’re going away to Nepal, then you are going to
be away from your lama, and it is a beautiful part of the game between guru and
disciple -- the disciple yearns for guru from afar, there are all these “calling the
lama from afar” prayers, they are all very beautiful. This a wonderful, natural part
of the process.

But, it is good to understand at the same time, that the sadhana literally is the guru.

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The mantra is the guru, the yidam is the guru, the color and shape and curve of
Yeshé Tsogyel’s breast, on to her ribcage, down her belly and across her thigh,
over the hip bone, under the knee, that’s the guru. And I don’t mean that’s the
guru, which you can internalize versus the external guru, what a load of fucking
crap. Internal and external guru, its just guru, yeah? You don’t take my arm and
say: that’s the guru, and then there is the rest of that stuff, the arm comes with the
body, comes with the sadhana, comes with the mantra, comes with the yidam.

So, literally, what is a sadhana? A sadhana is the shape of beauty, that’s all it
really is. What is a sentient being? A configurational pattern full of dissonance,
sharp edges that cut and hurt. They are all just patterns within an infinite
potentiality of patterning. Some of the patterns seem to carry consciousness into
awareness. And some of the patterns seem to carry awareness into a progressive
rigidity of consciousness and then solidity of form. But it is all the same -- within
this basic space of all phenomena. There isn’t the sadhana and the result of
sadhana that comes later. That wouldn’t be Vajrayana. This is resultant path. The
sadhana is the result.

There is one particular school of Zen that attacks again and again this distinction
between sitting practice and enlightenment. One minute zazen makes one minute
Buddha. Zazen itself is enlightenment. So this is very much akin to what I am
saying now. There isn’t the sadhana which you practice to get some result, even
the result of the transformation; this is not a transformative path, that’s just a silly
thing that some westerners made up so that you could be stuck back in time and
place. The sadhana itself is the result. There somehow seems to be a time-lag for
mind to experience this. But the sadhana itself is the result.

When you engage the psycho-physical gymnastics, the stages of the sadhana, each
of the stages are a pattern of feeling, a pattern of sound a pattern of light. Right?
When you take refuge, what is refuge? Refuge is a pattern of feeling. The words of
the practice, the visualization you do with it, are simply a way of molding the
sensuous imaged feeling, right, the felt images and the imaged feelings, of a
perceptual event. When you mold them into that shape and configuration which is
refuge which is bodhichitta, these are buddhahood. That’s all they are in and of
themselves. To think that one leads to the other would be like painting you blue
and saying: the result of painting you blue is eventually you will be blue. You are
blue when you are painted blue. As soon as the paint is on you, you are blue. You
now don’t have to wait for the transformation to happen. Is this making some
sense? Then you abide within the perceptual event, which is refuge, which is
bodhichitta, which is offering, which is deity, in the visualization.

This is why it is so beautiful that once you already are the great padmo yogini, the
Yeshé Tsogyel and her red form of Dechen Gyalmo, once you are her, you make

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offerings to her because this is making such a sublime point: you are not making
offering so you can become her, you already are her, in the sadhana you are her. It
is making a point, a wild, radical, existential point. Which is that the pure process,
the momenting and presencing of the process, which is the sadhana, is
enlightenment. And what is enlightenment? Enlightenment is the endless deity
offering to deity. That’s what it is. Sentient beings have notion: I make offerings to
one I love because I love them, that is the most beautiful of reasons, or I make
offerings to placate, I make offerings to please, but the most beautiful is: I make
offerings to the one I love because I love them separate from me, but this is
beyond even that. I make offerings why? For absolutely no reason whatsoever
except that this is what the perceptual event called Buddha is. It’s not even what it
does, it is what it is. Beyond is and is not, it’s the movement of beauty offering to
beauty, its the movement of offering, of itself, to itself, by itself, from itself, as
itself.

Third Karmapa says in the Profound Inner Reality: what is mind confused by? It’s
confused by itself. How is it confused? It’s confused by its own radiance seeming
external as an object. So what is confused? Mind is confused. How is it confused?
It’s confused by itself, it confuses itself. How is it confused? Its own radiance
becomes a confusing seemingly external object, it is confused of itself, by itself, as
itself. And how does it undo that? By resting in the actual dimension of the three
kayas of a Buddha as a single event. The event-horizon of Vajrayana is immediate
and infinitely expansive at the same moment. So we don’t chant mantras tediously,
waiting for the result that we can grasp, cling to, own, manipulate, categorize,
define, judge, build ourselves up by. It’s so much more profound and mysterious
than that.

Who am I? And I mean, who is this? This question, who am I, all day long: I this, I
that, I think this, I feel that, this is mine, that’s what I think, my feeling on this is,
I, me, my, who is it, what is it? Who am I? Who am I? Who am I? When there is
ego, confusion of an actually-existent separative entity, a self, then there is “I” as
the movement of attention towards an object.

In Vajrayana we call this the six collections, six gatherings, the eye consciousness
moves towards the object of the eye. But when there is understanding, when there
is the abidance in the mystery of no identity at all, then there is no “I” to move its
attention to objects, and yet the perceptual act takes place.

And so: what happens? What’s happening? Love only, Love only. Without reason,
concept, structure, motivation, intention, initial cause, there is moving from
mysterious nothingness to everything (and contact) not just moving to and
through. There is not stopping and solidifying, categorizing what’s seen, but there
is movement to and embracing of everything – everything. Then awareness, which

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is the radiance of nothing whatsoever, embraces every object so delicately, so
intimately that it knows it, instantaneously, without effort or contrivance and
without time or separation it knows the other, the appearance as beloved, and it
knows lover and beloved as having always already been inseparable. Then the act
of perceiving becomes congruent, synonymous with intimacy. Synonymous with
love, synonymous with communication, synonymous with beauty.

When you take refuge, this is what you take refuge in. The first moment of the
practice you say: I am not taking refuge any longer in my reductionistic, nihilistic,
cultic-scientific materialism; where un-findable subjects grasp and manipulate
findable objects. We are saying instead: unknowable mystery intimately caresses
unknowable mystery. So that you can’t even tell who is touching whom. That’s
refuge. You say: I set aside everything else. I make the intention and state it out
loud, to abide within that dimension of perceiving.

And then in bodhichitta, what are you saying? You’re saying: I love you. Without
an I and without a you, that’s all you’re saying, really. You’re saying to the
perceptual event, (what perceptual event – the perceptual event of perceiving;
there is no other perceptual event) you are saying to it: I love you. I love you and
not abstractly, not aloofly, in each particular way you are saying it, you are saying
it to your breakfast, you are saying it to the taste of your breakfast, you are saying
it to the one who made the breakfast. You are saying it to the child on the street, an
old man, to the sky, to clouds. This is all bodhichitta really is. It is saying: I care
not to pretend indifference. And I also care not to be limited by grasping, desire, or
aggressive aversion. What I care for is everything, I care, for everything. I, as a
single act of tender-heartedness care for every thing. That is the guru. From the
mysterious stuff of reality, a method was shaped, lots of methods, but they are all
the same gold, one is the guru who sits here talking to you, another is the practice
of bodhichitta, cultivating the tender-hearted motivation to care for everything.
Without feeling a need to contrive a definition of anything. That’s bodhichitta.

So what we are talking about is: each of these pieces of the sadhana is molded
from the gold of reality. It’s asking you to enter the room which is only love, and
it is giving you a key, or doorknob, or door, but even all of these, the key, the
doorknob, and the room are only molded from the same mystery. Refuge,
bodhichitta, the blessings of offerings, what really are the blessings of offerings?
The blessings of offering are the perceptual disposition that I, from this space of
caring for everything, will now care for each and everything.

How will I do that, what does it say in the text? It says: thoughts that grasp
phenomena within delusions vice-like grip are dissolved and become offerings,
outer, inner, and the secret, the vast adornment of devotion, objects pleasing and
delighting

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How will I care for everything? How will I love everything? I will take each and
everything and I will free it from the shackles of my conceptions about it. The
other day I was saying to you that in Tibet where this was taught for a long time in
the Himalayan region; it was said that the Generation Phase removes the gross
obscurations having to do with view. And that was: that there is anything which is
ordinary. But there is a sense in which we in the west don’t really believe that
things are ordinary, we believe we and everything we touch is extraordinary,
which is wonderful and fine and not a problem, except that’s not our hang-up.

What is our hang-up? Our hang-up is we have ideas about everything. That they
are ordinary, that they are extraordinary, that they are good, that they are bad, that
they are right, that they are wrong, that they exist, that they don’t exist, that they
are buddhas, or sentient beings. What Generation Phase does: it is the self-
manifesting Buddha nature within us, taking the key and opening the lock by
which we have captured, and enslaved and chained all perception. We are tossing
out all image.

So we are saying here: the thoughts that grasp phenomena are dissolved, and then
phenomena becomes an offering from deity to deity, in the play of love, right?
Why does this follow? Refuge, bodhichitta, the decent of blessing, all of these
perceptual gymnastics; it follows them because this is how we care for everything.
We have to unburden appearance from the terrible weight of our expectations, our
conceptions, our designations, our descriptions, our knowledge.

There is the little piece I sent out last week where I talked about un-noticing: our
knowledge, literally our descriptions and designations, cause us to un-notice
everything. And what is love? Love is to care for things. And what is caring for
things? To pay intimate attention to them. To give them this radiant movement of
our awareness. Attention goes from being egoic, stopping at the object and
describing and grasping it to attentiveness. It stops being the act of grasping and
becomes the act of loving.

So how do we love? We love through our attentiveness. Through our care, through
our taking care of – whatever. And how do we do that? We do it by noticing again,
by stopping the unnoticing. And why do we un-notice stuff? Why do we cease to
notice? Because we think we already know. The reason Vajrayana goes beyond
tantra, goes beyond the imaginings of self-help and the imaginings of
enlightenment is because it goes beyond all ideas and fixations. I can’t find a way
to describe this really, except that it’s a song, it’s a beauty, it’s a wonder, it’s a
mystery, its – it’s. By it’s I mean this sadhana, this collection of words, these
verses, this pattern of events in consciousness are my own heart. Literally my own
heart, whoever does this owns my heart. There is then no separation between

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myself and that one.

And I am not saying that there is no process to go through, there is. There is
exactly the process to go through that you have made up. You made your process
and now you have to go through it, you made your bed and now you have to lay in
it. And that’s fine, you made up the process of being sentient beings, and within
that you made up the process of being human beings, you made the particular
configuration of desires and hopes, fears, angers, loves, tenderness, aggression,
that makes up the process of being human, and now you are making up the process
of unwinding it and in order to make up that process effectively you made up the
process-server - the guru. Got your address, hunted you down, served you with the
subpoena. You have been subpoenaed now to come and appear before the court of
buddhas and plead your case for separate existence. But it is like one of those
fixed trials, you have already been found guilty. The execution happened before
you came to court.

So there is this processes, and just you go through it happily, joyfully. Today I am
feeling like saying something authentic and true about practice. What is authentic
and true about practice? You have to do it, absolutely. In the end you find out you
never even did it. Not only silly new age, “everyone is already Buddha. I don’t
have to do anything.” People when they sometimes have to admit that you have to
do something, they say, “you have to do it, so you could find out you didn’t have
to do it.” Even my own father, Nisargadatta Maharaj, said, “You have to try with
every ounce, you have to make an ultimate effort, because without an ultimate
effort and the failure of it, ego will not believe that effort wasn’t necessary.” But
even that’s not quite right. Then you come to discover the effort was never
necessary.

What happens? He was wonderful, but he wanted to keep one little thing from
you. What you really find out is, you made the ultimate effort and in the end what
you find out is you really never made an effort. That’s what you find out, you
never did the practice, you never practiced the path. It’s as if the individual
muscles of the snake think they are uncoiling it -- in the end, neither the individual
muscles uncoiled the snake, nor did the designated so-called snake uncoil the
snake. Uncoiling simply happened.

It’s so beautiful. So you need to throw yourself into it unreservedly, if you want to
accomplish what cannot be accomplished, if you want to attain what never needed
to be attained, then the “you” must throw yourself, you must become a fully
participating subject. And why? You have to do it so completely, so wholly,
nothing of you can be held back. What this demands is participation, full, no-
holds-barred participation. Why? Why does it demand your total and complete
energy, attention, and participation? Why? Because ego is nothing other than the

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refusal to participate in the event of appearance, in the event of perceiving, in the
perceptual event. Ego is nothing other than an effort to renege on perception,
that’s all it is. It is an effort to define some little area and be able to stay static
within it; without being swept into the infinite radiance of perceiving. Literally,
this is all ego is -- ego is the refusal to participate in the event of perceiving, one
level or another.

Because the event of perceiving, while it lives your body and mind (every body
and mind) the room and everything, it isn’t defined by any of them. To be defined
by anything is to refuse to participate in this event. If you don’t refuse, then body-
mind still has its view of the room we are sitting in. But awareness itself can’t
make any sense of whether body-mind is perceiving. Obviously it’s perceiving but
it seems, and it is true that the walls are perceiving, that the colored cloth on the
ceiling is perceiving, the rug is perceiving, everything is self-perceiving. And it no
longer believes that the nodal point of any geographical latitude and longitude of
perception is somehow definitive of being. And beyond that, just a mystery.
Blameless dharmata, stainless vastness. Even the word perceiving ceases to make
any sense. All definition, all pointing to and from, all taking stands, all having
view, is the limiting definition act of ego.

If you give that up, you are swept up. What’s left of you, because there never was
this other you. But what’s left of you (the body-mind and the perceiving organism,
the perceptual event of embodiment) is swept up into the tsunami, the whirlwind,
the mystery of perceiving like a leaf in the fall, blowing on the wind, tumbling,
tumbling here and there, touching the ground and blowing up again. Not able to
make any sense out of location or definition. But enjoying, participating in
everything and anything that happens. I understand this sounds somewhat silly,
but it is still the way things are:

I am only love
This room where I live is only mystery
And here I will live with you
Without beginning or end
Without defining
In this freedom place

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 Commentaries on
Blessings of the Autumn Moon:
A Sadhana of Vajrasattva

Vajrasattva Tsog Commentary

Commentary on the Inner Offerings

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Commentary I

So, we begin the teachings, these are teachings on the practice of Lama
Vajrasattva from our terma system, with a quote from Gyatrul Rinpoche who says:

“The real meaning of practice is a lifetime endeavor.”

This is a beautiful quote.

“The real meaning of practice is a lifetime endeavor” .

You will not understand it in less then that. It’s something you have to do your
whole life given the circumstances that you find yourself in.

In every tantric sadhana there are 3 fundamental parts. It’s very important here to
come to understand what the construction of a tantric sadhana in the Buddhist
tradition looks like. There are certain similarities in all sadhanas, and so you need
to understand so you can come to look at any sadhana according to this
explanation and then understand how it’s constructed, how the different parts
work.
Some sadhanas are longer, some are short, some are incredibly concise. But
whether they leave out parts or not, seemingly, it makes no difference. All of the
parts are there.

So, for instance in Mahayoga we have longer descriptions of visualizations, and in

Anu and Ati yoga there are very short descriptions and sometimes no descriptions
at all. It doesn’t mean the visualization is not there. It’s just expected that you
already know how to do it, and doesn’t need to be included/they have the/So for
instance if there is a - in something like the Dudjom Tersar Khandro Thug-Thig
Sadhana which is called the MahaAti. It contains Maha all the way through Ati -
Dzogchen. It has Mahayoga, Anuyoga, Atiyoga. It has all three parts in it. It has
a fairly long description of the visualization of White Yeshe Tsogyel, but it
doesn’t include any description in the text of the manner in which the protection
circle is made, or the elements are stacked prior to the palace, or any of that.
That’s not there.

But in Dudjom Rinpoche’s commentary on it, He includes the manner in which

the seed syllable, like a shooting star’s in the sky, and the elemental syllables fall
from this creating – we’ll go into this in detail – so that’s… The point here is that
His commentary on this makes clear that one is expected to understand this

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visualization and be practicing this visualization even though it’s not contained in
the sadhana.

So if one learns all of the stages of visualization for each and every portion of the
practice, then one can successfully practice any sadhana, right? So that’s why
we’re going to go in tremendous detail over each section of the sadhana.

So in a sadhana there’s 3 fundamental aspects. There’s the preliminaries, the main

practice of the deity, and the dedication.

The preliminaries are the/what sets the ground. Kind of what I said yesterday to
the larger group: When Jesus says in the new testament, if you throw/if you sow
seed on stone you don’t produce any plants. First you need a fertile field that’s
been plowed well. This is what the preliminaries do. So they prepare the ground
of your body, speech, and mind for the main part of the sadhana, which is always
the actual practice of the diety, to function well and bear fruit.

And then after that there is the dedication which includes then auspicious prayers
and, you know, prayers for all beings of different sorts. So, as it is said in all
lineage, but Dudjom Rinpoche liked to emphasize again and again: There are 3
things without which you can not be a Buddhist. They are: Refuge, bodhicitta,
and dedication of merit, right. So the final one is dedication - always will be in all
sadhanas, whether any verse is there or not there.

So the description we’re going to go through now, divides the text - the Lama
Vajrasattva text- into these 3 parts: The preliminaries, the main diety sadhana, and
the dedication. And we’ll go through each of those, because then they are broken
up into parts also. In the end what you have is kind of an outline format of all the
different parts.

So, Part I: The Preliminaries

This is a quote from Thinley Norbu Rinpoche’s commentary on Khandro Tutig:

“If a good foundation in the preliminaries is not established at the

beginning, even though the main practice is understood, the spiritual
qualities of accomplishment will not arise in the continuum of the mind.
And even if some qualities do arise, they will be neither permanent nor
complete. Therefore, the first practice is to train in the preliminaries.”

So, this is what you’ve been doing in retreat recently. Here the preliminaries is
even before the preliminaries within the sadhana – means accomplishing the
Ngöndro practices, right. So, and, Dudjom Rinpoche says - Dungse Rinpoche’s

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dad – says in His mountain retreat sadhana, a commentary, that other lineages say
“ah, Dzogchen this is the really profound teaching”, but in our lineage we say
Ngöndro is the profound teaching/the preliminaries is the profound teaching. Just
because without them there is no foundation.

And what Dungse Rinpoche says here in this quote is so incredibly true. If you
don’t have a profound foundation in the preliminary practices, that you may have
moments of experiences - meditative experiences of bliss, clarity, and non-thought
within your practice - but they won’t have any stability. They won’t remain, and
they won’t actually convey their meaning. They’ll just become new objects of
obsession, yah? And you will never understand what is the crucial point in our
precious Nyingma teachings of Dzogchen, of Ati yoga, - the difference between
experience and wisdom.

We make a profound distinction between any experience (no matter how subtle) -
bliss, clarity, and non-thought being the fundamental 3 in meditation practice. We
make a profound distinction between any experience, however subtle, and wisdom
- which is never an experience.

So you won’t have stability of experiences, which cultivate the field for further
realization. Nor will you have the import of the experiences - which is to point to
this distinction between experience and wisdom.

From Ngöndro practice you should have understood, and have a taste for - and
then go back and re-strengthen as necessary if you lose the thread of them - the
following things:

1 – You should have developed a natural arising renunciation

2 –Developed a deep abiding sense of refuge
3 – Have a motivation of all pervading compassion
[4] Accumulated a vast storehouse of merit via mandala practice,
[5] purified grosser hindrances through Vajrasattva practice,
[6] and tasted the mindstream of the Lama in Guru Yoga
Yah? So these are the 6 things that you should have some sense of. And I agree
with Dzongsar Khyentse Rinpoche , that you have to determine -you are
responsible for yourself determining - whether you have had some sense of this or
not.

There’s a beautiful quote, from Gyatrul Rinpoche again, that says:

“It isn’t that you cause yourself to feel renunciation by thinking about it,
but that it arises naturally from within.”

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So when it says, “developed a naturally arising renunciation”, this means, you
have to – and this is a real sticking point for all of you here and for practitioners
everywhere – this one point, of developing a naturally arising renunciation.

And that doesn’t mean you are mean and angry about samsara, beings, and
appearance. It doesn’t mean that you even reject appearances. As it says in the
Guyagharba commentary:

“Appearances are the inheritance of all Buddhas.”

Appearances are not the problem. Delusion is the problem. But there must be a
truly profound sense of renunciation, so you are not constantly thinking that “this”
or “that” deluded appearance within the human realm is going to somehow make
you happy. Yah? It has to be naturally arisen, because there will always be
obstacles where you feel lonely, or you wish you had this or that. This is until
such time as you attain Buddhahood. Yah?

A naturally arisen sense of renunciation, is just understanding that these are not
something that you have to follow. Right? This is what becomes then abiding
sense of refuge. You actually have something you follow, the three jewels:
Buddha, Dharma, and Sangha; the three roots: Guru, Deva, and Dakini. Yah? So
you have to have this naturally arisen sense of renunciation.

[Speaking to disciple] You have the naturally fortunate karma of having a

naturally arisen sense of renunciation, from the meritorious practices of previous
births. This is a very good thing, a very fortunate thing, but it must be cultivated in
each life anew.
Every time we take birth, no matter what practices we’ve accomplished in
previous lives, we become veiled by the 5 skandhas. Yah? And we have to
practice again, every step and stage of the path with great diligence. Always
watching for where we’re – instead of always watching for how we’ve
accomplished something – we should always watch for where we’ve missed, yah?
Accomplishment will take care of itself. Sadly, what we miss and don’t
accomplish will take care of us, if we’re not careful yah?

Third: The motivation of all pervading compassion.

For you Sky, in particular you need to be careful of this. All beings have a
tendency to self righteous, obnoxious lack of compassion, but this is why I’ve
been lecturing you recently when I see you slip up -when you make a casual
negative remark about somebody. We as bodhisattvas, practicing sublime
Vajrayana practice, we have no space for negativity towards any being. It simply
means we’ve slipped from pure view. We either – we see their body, speech, and

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mind as the aggregates and elements, which through the pure view of Vajrayana
we see as Buddhas and Buddha consorts; bodhisattvas in union. That’s how we
see beings, right? But we also see the entire mandala of appearances as the
wisdom mandala of our diety –so we have no space for casual negative comments
about anyone. Sometimes, but especially because you have an obnoxious, drunk,
angry person for a Lama, you might hear me railing about this or that person. But,
from your pure view you should just assume that this is my way of being
compassionate. I’m trying to remove obstacles of people, yah? But you are not
me. You have no cause for having judgments about others, yah? Ok.

So all of this, the qualities that should arise within Ngöndro practice, would
preceed ever receiving empowerment. Traditionally, when practices were their
purest, before/somewhere around the 14th/15th century - 14th/15th century, when the
monastic tradition began to grow very rapidly; began to build very large
monastaries. They needed a lot more money and so large scale empowerments,
which brought large scale donations, began to be done. Prior to that,
empowerments were – this would be considered a very large group for
empowerment. Empowerments were mostly done in very small groups of 2 or 3,
yah? But then, empowerments where done- where not the entire empowerment is
given to the large group - even though they don’t know it. It’s given more like a
blessing. And then they give donations and this builds up, you know, the whole
superstructure. We don’t have that, so we can go back to a much purer form.

So traditionally, before you received empowerments of any particular diety, you

would have completed your Ngöndro practice, and have some sense of these six
things. I feel that you’ve done this and therefore we can now begin to explore the
nature of diety yoga practice together.

So in the Lama Vajrasattva text itself, the preliminary practices are made up of the
following things:

-The prayer establishing the context of practice, which is a prayer about the 5
certainties (we’ll talk about later).
-The truthful words of the Rishis, which is a lineage and aspiration prayer
-Refuge, the taking of refuge in the context of the practice itself
-The cultivation of Bodhicitta
-The dissolution of the refuge field (When the…so we take refuge, cultivate
bodhicitta, and the refuge field dissolves into us.)
-The creation of the protection circle
-The decent of blessings, and
-The blessing of the offerings

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So, we’re going to go over those in a very non-specific way right now, and then
we’ll go over each of them in great detail.
So, the 5 certainties: Certain place, time, teacher, retinue, teachings, all of these.
The 5 certainties exist within the Dharmakaya & Sambhogakaya.

Here in the Nirmanakaya we have the 5 uncertainties, where it’s much harder to be
certain of the retinue, the teachings, the time and place and all of this. But we
strive to have the most pure example of the 5 certainties.

So this prayer at the beginning of the Lama Vajrasattva practice is very beautiful.
It’s a prayer that describes the manner of the 5 certainties as they exist in the pure
nondual state; in the Dharmakaya; in the Dharmakaya Akanishta; in the
Sambhoghakaya Akanishta, and we’ll go over that prayer word by word after a
while.

You do that first to try to establish in yourself a sense of the purity of the context
of your teachings, empowerment, and practice. And then you do The truthful
words of the Rishis: Do Khyentse’s - one of Do Khyentse’s aspirational lineage
prayers. This is an extremely important prayer for two reasons. One, because it
connects us with the lineage flow of blessings. Lineage is everything to us.
Lineage is literally what we are. It’s the breath inside our bodies. We aren’t
anything outside of lineage, and here we connect ourselves then with the lineage,
going all the way back to Dharmakaya Kuntuzangpo. All, from Kuntuzanpo down
to Vimalamitra and Garab Dorje and all the way down to your own Root Lama.

But then also mixed in with this prayer is beautiful verses on renunciation;
beautiful verses on the nature of practice. One of the things that Do Khyentse did
that was very sweet is, He mixed the various levels of teaching in each prayer. So,
you mix the lineage prayer with verses from the most basic teachings of
renunciation through the most profound teachings of Trekchöd and Tögel, yah?

So all of these then, Refuge, Bodhicitta, The refuge field dissolving, The protection
circle, Descent of blessings. So we take refuge, we visualize the refuge field in
front of us as we do the lineage prayer – that is our refuge field: All the beings
within the lineage prayer, and then all sublime wisdom beings that we’ve ever
received any kind of teachings from, and then all sublime wisdom beings that have
ever existed. This is the refuge field, and we take refuge within them, and we
cultivate bodhicitta. And then the refuge field dissolves into us, giving a certain
kind of…this is what makes the field fertile, right? As if we plowed the field and
removed the rocks with our Ngöndro practice, and then this is like the fertilizer
that’s going to allow the plants to grow. We’re so lucky, we have the fertilizer of
all of these sublime beings entering the dimension of us.

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Then immediately you do the protection circle, which has various parts to it.
Immediately you do the protection circle so that nothing else comes back in again.
Right, so we have this completely pure field of practice. Then you do The descent
of blessings of the Buddhas, and particularly Lama Vajrasattva, because once
you’ve done the protection circle you have this enclosed space. There are vajra
fences and barriers of the elements in their wildest forms. You have vajra ground.
Everything is perfectly pure, and then from a vajra in the sky there’s a vajra tent
or canopy that encloses the encircled area. And so now you have this space
which is the, really the chöying (the space of your own mind’s purity), which is
enclosed and protected by the power of the Buddhas. So now it’s empty enclosed
space.

Then we have the decent of blessings, which then fills that space with all
auspicious qualities of the Buddhas. This is a very sweet thing, because here what
we’re doing is we’re making the, the jump from Mahayana’s Prajnaparamita view
of emptiness of the second turning to the third turning’s view of emptiness. We’re
going from the Rontong view of emptiness to the Shentong view of emptiness.

In the second turning view of emptiness, emptiness is the complete non-

elaboration. No conceptual elaboration. Just the emptiness, devoid. Alright?
This is developed so beautifully in Prajnaparamita teachings and in the
madhyamika teachings of the Rontong tradition. Prasangika-Madhyamika takes it
to a fine edged point. No eye, no ear…no eye dhatu, no ear dhatu…no
consciousness. No this, no that. Nedi, Nedi. Not this, not that. Not this, not that.
Until there’s only emptiness. Yah?

That what - when we’re done with the protection circle, that’s what we have. We
have the profound, sublime, protection of vast emptiness. And then, because third
turnings view is emptiness endowed with auspicious qualities. Emptiness is not a
mere nothingness. Emptiness is replete, which means it is completely full. It is
utterly pervaded, the way wetness pervades water. It’s pervaded with every
wonderous Buddha quality. So into this protection sphere we have the descent of
blessings – which brings this incredible suffusion, pervasion, of Buddha qualities.

And then, the last thing we do in the preliminaries is we bless the offerings. We’ve
set out our seven bowl offerings, men, rakta, torma, all of these offerings. They
were set out on our puja table at the beginning of practice. They - they’re then-
still in some sense have the taint of ordinary appearances. But now they’ve been
purified in the creation of, and held within the sphere of, the protection circle. The
descent of blessings come and now we actually bless the offerings through the
chanted verse, the mantra, and with the amrita. With the - from our action vase-
we actually bless the various offerings so that they become pure, blessed,
substances.

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The real way of blessing, we’ll go over this in detail later, is to dissolve the
offering into emptiness and have it re-arise as the union of emptiness and
luminosity. The great, the real purity of the offering is our own mind’s emptiness
of conceptuality. And then the blessing of it is the non-separation of emptiness
and luminosity.

Alright, now we’re going to go over in each section, as it relates to the practice.

1 – Refuge

From my heart the light rays shining, draw back the wisdom gathering, Mandala
of dharmakaya, ornaments of perfect wisdom, BENZRA SAMAJA
This is what is says in the text.
Here one visualizes the mandala of refuge of Lama Vajrasattva and consort at the
center, and any and all sources of refuge surrounding. The whole sky is full of the
sources of refuge from all lifetimes – and also this can be seen as united in the
single source of refuge Lama Vajrasattva.

This means that when you’re doing the practice, there’s two different ways you
can visualize it. You can visualize Lama Vajrasattva with consort in the center,
surrounded by the vast retinue - appear all Buddhas, all source of refuge. So here
all of the yidams, and then Ridgzin Lamas, that you’ve ever received instruction
from. Then down here, all of the Dharmapalas, yah? All the actual - but not
worldly protectors because they’re not an adequate object of refuge - but the
Dharmapalas, the enlightened protectors, are. So they’re all here. Or you can
visualize all of this dissolves into just Lama Vajrasattva, and He is what’s called
the single source of all refuge. All refuges then dissolve into him. Depends on
whether – and here it’s not better or worse – it depends on whether you enjoy
elaborate or unelaborated style of visualization.

NAMO – then from the text again, is says – NAMO: Within the sphere sublime
wisdom, purity of luminous vastness, Vajrasattva, pristine awareness, embodies
every source of refuge. Within the uncontrived abundance I go for refuge without
contrivance.

The uncontrived abundance here is a term for Sambhogakaya. One translation of

Sambhogkaya is “dense array”. So, from the Dharmakaya’s emptiness comes this
dense array. It’s not just a couple of appearances. It’s a dense array of
appearances. Infinite numbers of appearances, utterly uncontrived. Nobody
thought up these appearances. They simply are exploding from emptinesses
Buddhahood potentiality. And this is what we go for refuge in. Lama Vajrasattva
is the presence which is the totality of all wisdom bliss ultimately non different

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from your own wisdom awareness and Lama. It is in this that one takes refuge
with great faith and no doubt.

So, I prefer to down play in some ways the Lama’s role sometimes, in larger
teachings. Because, if one is not practicing in a pure fashion, then one’s fixation
on the Lama can’t help but become ordinary, gross, human, sentimentality. But,
as authentic practicing tantricas, the Lama is everything. The Lama IS the refuge,
the Lama IS the Buddha, the Lama IS the diety, the Lama IS the sangha, the Lama
IS the Dharmapala. Yah, so here we understand that Lama Vajrasattva, who is
being visualized as the sole source of refuge, is the wisdom nature of our own
Root Lama. LAMA Vajrasattva, is our Root Lama appearing in the wisdom form.
But we also need to understand that this is our own wisdom awareness, appearing
in the form of Lama Vajrasattva.

Longchenpa says, in his Guyagharba commentary:

“I am your own Buddha appearing to teach you.”

Yah? But we have to also understand that the Lama - there is not an outer – all
this crap about outer Lama, and then leads us to the inner Lama. This is an idiocy.
There is no outer or inner. That’s an impure view all together, yah, for a tantrica.
The illusory appearing outer Lama is simply your own Buddha nature appearing in
front of you. Just as the illusory of everything appears like a dream.

Buddha said, I am a dream-like Buddha, coming to teach a dream-like being, a

dream-like dharma, to go beyond a dream-like suffering. In the same way, dream-
like immigration officers turning you back at the border and sending you back to a
dream-like Paris, are only your own mind they’re just – [laughs], this is why you
can’t whine about it. They’re your own minds immigration officer turning you
back to Paris. There isn’t anything else. Samsara is your own samsara appearing.
And the Lama is your own Buddhahood appearing. Yah?

So the Lama – the outer and inner Lamas doesn’t mean anything. The outer Lama
is simply the inner Lama’s appearance, the inner Lama is simply the outer Lama’s
subtlety. Yah. The wisdom diety is the nature of great awareness, which is not
dualistic in terms of “yours”, “mine”, and “somebody elses”, right? So this is how
you go for refuge in the text.

The next piece of text says, Bodhicitta, the next is the Bodhicitta section.

A supreme source of Bodhicitta, the unborn wisdom Dharmakaya. A supreme

source of Bodhicitta the Dense Array’s sublime perfection. A supreme source of

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Bodhicitta, Nirmanakaya as innate love. Self arisen Bodhicitta is natural love and
vast compassion.

This text, like all our texts, combines – it’s a Mahayoga text, with Anu yoga
sections, with Dzogchen view always. Yah? So here, when you take the
commitment of Bodhicitta, you only repeat the last line -“Self arisen Bodhicitta is
natural love and vast compassion.” - three times.

But, before that, what you are saying is - what are the sources of Bodhicitta?
Bodhicitta is not contrived compassion, “oh I feel so sorry for everybody”.
Supreme Bodhicitta – Bodhicitta has various meanings. Outwardly, Bodhicitta is
compassion – our actual feeling of wishing to remove the causes of suffering.
Relatively, it’s wonderful to help remove relative causes of suffering. But
ultimately the cause of suffering is ignorance, and when we remove ignorance
from our selves we are able to remove the ultimate cause of suffering from other
beings as well. So externally, Bodhicitta means compassion.

There is aspirational bodhicitta and practical Bodhicitta. Aspirational bodhicitta is

the contemplation that I wish to cultivate compassion for the sake of all sentient
beings. Practical bodhicitta is not charity work. Like our work with Vision
Builders is compassionate and therefore arises from bodhicitta. But that’s not
what practical – all the time now, in teachings here in the west, people talk about
active compassion. That there’s two sides to compassion, that there’s the
aspirational side and the active side. But Buddha’s teaching never said that active
compassion (or practical compassion), was going out and doing good deeds.
Practical compassion, or active compassion, the other side of compassion is the six
perfections. The six perfections as taught in Mahayana is active compassion. We
cultivate these then. They become part of the way we are. If you actually
cultivate them, you would then – your appearance in the world would go around
doing beneficial things. Generation, and perseverance, and giving – all of these
are amongst the six perfections. If you have - if you cultivate the six perfections,
you will live love, right?

Then literally, our work becomes the way we live our love. Whether we’re
washing dishes, or serving people food, or anything else. So that’s the outer level.

At the inner level, bodhicitta, which is literally the same thing, are the drops in
your body. The subtle white and red essences in your body which are cultivated
through the inner yogas. These are not other than- these are not two different
things. People who use up all their bindu in stupidity. Also, even if they try to
have compassion, don’t really. What they have is usually co-dependence and
social worker burn out, this sort of thing yah?

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The integrity of the luminosity of drops within our body, is directly related to the
manner in which we can manifest the authentic feelings of tender love and
compassion in the world. And ultimately bodhiccita is at the nature of awareness.
This is why the nature of awareness appears within the physic, the seeming
physical, embodiment as the subtle drops; the tigle; the bindu; the essence; the
mind essence of your beingness. And then shines - the bindu shines through your
emotive ordinary form - as the feelings of compassion. This making any sense?
It’s kind of like water, ice, and vapor. They’re all variations on the structure of
H2O, right, hydrogen and two oxygens. They can be frozen, it can be melted, it
can be vaporized, any of these.

So the supreme source of bodhicitta is the unborn wisdom Dharmakaya. Another

supreme source is the dense array’s sublime perfection - the Sambhogakaya, and
Nirmanakaya as innate love. These are real bodhicitta, these three.

So, in the text you say The five certainties prayer, the truthful words of the Rishi’s
prayer, you take refuge, yah, cultivate bodhicitta, and then you do the Seven
branch accumulation. Now the refuge field is up here in front of you; you’ve built
up a feeling/the mind of enlightenment/the feeling of bodhicitta. And now you
engage the seven branch prayer as a method of accumulating merit, yah?
Accumulation of merit is tremendously important because none of us have enough
merit to accomplish these practices. You can accomplish tremendous merit
through this. The verse in the text says:

HUNG: To the Lama Vajrasattva I pay homage and make prostration,

I offer sense fields self arisen, pure, unclinging, devoid of grasping,
I confess all stains and flaws which disrupt sublime attainment,
I rejoice with joy unending in all actions noble, pure,
I beseech you spread the doctrine of the sublime Ati path,
And remain in blisses stronghold beyond the touch of change or time,
May all awaken without exception, beyond the efforts of contrivance,
May all attain the liberation beyond the notions bondage, freedom
May all attain the youthful body, spontaneous presence uncontrived.
Dungse Rinpoche, in Cascading Waterfall of Nectar and Small Golden Key lists
the seven branches of accumulation as follows:

Prostrations purify arrogance

Offerings purify miserliness
Confession purifies hatred
Rejoicing purifies jealousy
Requesting purifies ignorance
Beseeching purifies wrong view
Dedication of merit purifies doubt

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By purifying all of these, we accumulate great merit.

So, we’ve done the visualization refuge, bodhicitta, we sing the seven branch
prayer, and it is always fine – especially in retreat circumstance where you have
the luxury of a great amount of time - to actually stop. You can repeat a line or a
verse over and over, contemplating it’s real meaning, yah?

There’s a beautiful story Lopon told me, that he once with Dudjum Rinpoche
went, ah, said to Dudjum Rinpoche, “Lets go do some sadhana down by the pond”
near where they were staying. And they went down, and they were chanting a
variety of protector offerings for different kinds of protectors. And they came to
the verse for the Naga offering. Dudjum Rinpoche sang through the Naga
offering, and then He sang through it again, and again, and again, and again, and
again, and again, for about an hour and 45 minutes. And suddenly a snake
slithered up from the edge of the pond, crossed the grass over to the tree that
Dudjum Rinpoche was sitting next to, and went up the tree. And then He went on
to next verse, yah?

So, you can go on with a verse, looking – like this was the accomplishment, this
was the sign, true sign of the accomplishment of the offering. And so He kept
with the offering until…The lovely thing about retreat is sometimes we can sing
the seven branch prayer and we know we really need to work with this. “I need
this accumulation of merit. I’m feeling especially dense and dull and stupid
today.” And accumulation of merit will cut through this, so you can sing the
accumulation of merit over and over. You can really, you can sing just the
prostration line, visualize – because here you’re making prostrations to the refuge
field - visualize yourself making prostrations to the refuge field over, and over,
and over, again. You and countless beings. You can sing the offerings line,
visualize the offering goddesses making the offering. And here there’s a mix of -
because there’s the mix of different levels of practice - I offer sense fields, self
arise, pure, unclinging, devoid of grasping…

The real and ultimate offering that we give the Buddhas, and here when you are,
for instance, in parts of sadhanas where you ARE the deity making offerings to the
deities - in the manner of diety offering to diety. The real offering is your own
sense fields without any grasping, yah? We offer the buddhas - through
visualizations we eminate the offering goddess from our heart and she offers
incense. But really what we’re offering is the sense field of smell with no
grasping, as bodhisattvas in union. That’s the, that’s a truly beautiful offering.
But at the same time, even if you think that you can make that offering, you still
visualize the sense goddesses making the various offerings. Right, this make
sense?

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We practice all levels at once.
You can practice for instance with this offering line, and then you can practice the
offering visualizing the sense goddesses making the seven basic offerings:
ARGHAM, PADYAM, PUSHPE, DHUPE…

You can visualize the offering goddess becoming the bodhisattvas of the different
sense fields in union, and that’s the offering. And you can offer simply the
luminous nature of awareness in which the sense fields have no grasping.

Ok. So you sing through the seven branch accumulation and then you say:

DZA HUNG BAM HO

And the field of refuge dissolves into you. All of this sets the stage, ripens your
mind to do the practice, yah. So, later we’ll go over the DZA HUNG BAM HO
mudra. I’ll teach you in more detail. It’s the way we hook, and lasso, and bind,
right? We’re calling down the refuge field into our selves. We’re hooking it,
we’re lassoing it, we drawing down, we’re binding it with a chain inside of
ourselves. We’re making it inseparable. In this mudra..this…this…this
[displaying mudra], yah?

So, we can go over that in more detail later, but when this happens you visualize
that from the refuge field – whether you’re doing the single Vajrasattva image or
the mass refuge field – that it dissolves like a mist of raining tigle light, into you.
And all forms of seed syllables: BAM, HRI, HUNG, all the seed syllables of all
the deities, and all the hand emblems: purbas, drigugs, vajras, bells, and actual
deities themselves in countless number are raining down light a soft mist. Raining
down and absorbing into your body, into every pore, in every cell, into your mind,
into your breath, into your blood, yah. It’s much like the descent of blessings later
on. So this all dissolves into you and is made with the mudra - the combination of
mudra and mantra. It’s so beautiful, because the visualization seals the mind. The
mudra seals the body – like seals, when something’s sealed shut, yah? And the
mantra seals speech. So body, speech, and mind are sealed. This is why we do
mudra also. Ok.

Commentary II

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Okay. So the next section.

We have the dissolution of the refuge field into you, and so we begin with the
creation of the protection circle, right? The beginning of the creation of the
protection circle is the offering of the white and red tormas. And this comes in
different texts in different places–sometimes it would have already been done by
this point. Other times the protection circle comes in different places in different
sadhanas–in this sadhana this is where it is.

Tormas and Protection Circle:

The tormas: there's the white torma and the red torma. These only need to be done
in the morning during the first practice session of your retreat–you don't do the
white and red torma offering at each session of the day. The white torma is placed
on the altar and the red torma is placed on the floor in front of the altar. So, Tidbit
will be making tormas for you, a variety of different kinds of tormas, for your
practice. The white torma you place on the altar; this is the peaceful torma given to
the land goddess of the area, and beings. The red torma, which is a wrathful and
suppressive torma, is placed in front of your altar, facing out from the altar on the
floor. It's lower. Being made clear that this is lower beings, lower offering. So it is
placed on the floor facing out from the altar, yeah?

So the torma offering practices that are included in this particular text are from Do
Khyentse's terma for torma offerings. The white torma:

OM AMRITE HUNG PHET

OM SOBHAWA SHUDDHA SARWA DHARMA SOBHBAWA SHUDDHO
HAM
From emptiness arises BRUM, which becomes a jeweled vessel.
Inside of it the syllable OM. From this the torma as pure nectar.

OM AH HUNG is recited three times.

With the first mantra–OM AMRITE HUNG PHET–you purify everything and the
visualization of the skull cup and the torma within happens. So (and I am going to
go into much more detail when we talk about the men rakta and torma offerings
later) but the AMRITE HUNG PHET–everything has the nature of amrita, of
dutsi, of great nectar,yeah? Everything has this, and so you visualize that there in
space appears a skullcup. In some of the texts it says, "a skullcup vast as
dharmadatu." As vast as space itself. Ultimately tormas are all appearance–"the
torma of all appearance" is sometimes referred to. The torma's a great celestial
mansion inside of which every desirable substance is contained. So when we are
giving the white torma, we are saying to the beings that rule that area, to the earth

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goddess and various beings in that area, "Here is this delightful substance. It's so
amazingly delightful, and we’re offering it to you, for which you will support and
uphold our practice." Yeah?

So you visualize this giant skull cup, and inside of the skull cup is the torma, and
the torma is enormous, and it’s kind of like a mansion. Inside of it is everything
any being could ever want–the outer offerings, inner offerings, sense offerings,
everything. Then when you say OM AH HUNG three times, you take a tiny bit–
you have in front of you on your altar your men and rakta cups–right?–(little skull
cups with the men and the rakta in them). You take a tiny bit of the amrita–right?–
from the amrita skullcup. With your left ring finger and thumb and you flick it
onto the white torma, like that, yeah? This transforms the torma into a nectar of
pure delight. So again you've used a mantra, and you've used a mudra and the
actual substance and the visualization of the torma as a nectar palace of great
delight. So again we've used body, speech and mind, all three, to seal the torma
into being this substance. Do you understand all of that? And you say:

PRITI DEWI LOKAPALA SAPARIWARA BENRA SAMADZA…

You're saying–LOKAPALA is the like Dharmapala–LOKA means the location,

the local, all the beings of the area.

PRITI DEWI LOKAPALA SAPARIWARA IDAM BALINGTA KHA KHA KHAHI

KHAHI: GHRI HANA HO:
ARGHAM…SHABDA PRATISHTA YE SO HA
HRI: Gods, nagas, yakshas, gyelpos, dza, tsen and gandharvas,
kinkaras, demons, yamas, mamos, rakshas, yakshas, yul-lha,
assembly of gods, elementals –partake of torma and golden drink!
Obey instructions that I give you! Especially tenma and earth goddess,
Sadak and your retinues–partake of torma and golden drink!
Do not be envious, malicious, jealous. Bestow this place’s precious treasures.
All of you enact my wishes, accomplish aims of pure intentions!

So with this section you are calling all of the local spirits and making the offerings
to them so that they are happy and satisfied with your practice of Dharma, yeah?
They do this then, rather than making trouble, they'll support you. These are
beings that have lived and ruled this area of land since before there were human
beings on this planet even, yeah? So you don't just go into somebody's house–you
know, if you drive down the street and you just go into somebody's living room
and start doing practice, it's not gonna go well. They're gonna come home from
work and be quite angry that you've set up stuff in their living room and you're
practicing there. They're gonna kick you out, they're gonna call the police, they're
gonna cause trouble for you. But if you went down first and said, "Look, I’ve got

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ten thousand dollars; if you let me practice in your living room for a year I'll give
you ten thousand dollars every morning.” They'd probably would be pretty happy
with it, Yeah?

So this is what the white torma is like. We’re saying to all these beings: “Instead
of causing me trouble, support and ennoble my practice. And in exchange, I give
you this wondrous mansion of delights. I form a bond between us. I give you
something, you give me something.” Yeah? It's a deal.

You take the torma and you throw it away from your–you take it out and you put it
down on the ground, you visualize that as you set it down or throw it that it
becomes a huge, delightful banquet of offerings. And I'll show you a specific place
I want you to take it near your hut, and every day you'll take your torma there.
And over time torma offerings can create a certain amount of problems for you.
But these relative problems you just have to live with. Like when Eva was down
there doing Vajrasattva practice last year, she made very close friends with the
raccoons. You know, there's other things you could–you know sometimes the bear
comes along to eat the tormas. The raccoons decide to take up residence; a snake
decides to live under your hut. These are literally then to be viewed as the beings
that the torma is offered to. They are taking the form of all of nature around you
becomes the form of these local deities, yeah? So, this is the white tormas
offering.

And then there's the red torma offering. The red torma offering is–not everybody
who lives nearby is nice, right? When we first moved here, talked to a couple of
neighbors, they were all very nice, generally. And then there was a neighbor off on
this side who really was not nice at all. And he was involved in, I think it was
thirteen law suits, suing the gas company, suing the state, he's just a contentious
guy who likes to sue everyone, create fights with everyone. And he came over a
couple times and said threatening things. And I said threatening things back about,
especially about having a family full of lawyers who all just love to work for free.
You know, basically saying, "You cause me trouble, I'll cause you 100 times more
trouble–trouble you've never even imagined." And this is a little like the red torma
offering. You give the white torma–eh, you have some nasty beings around that
have no intention of not causing you trouble.

Ultimately, again, you have to understand: what are the, what are the delightful,
cooperative beings? They're your own mind, they're the enworldment of your
mind, yeah? What are the nasty beings? They're the enworldment of your own
mind too. So don't start to fixate on the notion of actually existent external
obstacles–they're only your inner obstacles manifesting externally, right? But there
they are, yeah? And so we need to clear them out, and they're not planning on

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moving, they're not planning on leaving you alone. And so for this then we give
them the red torma offering, the wrathful torma offering for uncooperative beings.

RAM YAM KHAM (recite three times)

From emptiness a jeweled vessel, inside of it the syllable KHAM.

From this the ransom desirable torma whose qualities appear as
nectar.

OM AH HUNG is done three times.

For this you arise as Dorje Purba, which is why you'll receive Dorje Purba
empowerment along with Vajrasattva. Because you need to have the wrathful
form. When you deal with obstructing spirits you never are a peaceful deity or
yourself, because they're not going to listen to Sky, and they’re not even really
going to listen to—but Dorje Purba arises, and Dorje Purba threatens to crush
them to dust, they'll take this seriously, right? So as Dorje Purba arise with the
syllable HUNG. From RAM YAM KHAM the fire, wind and water emanate from
your heart purifying by burning, scattering the ash, cleansing with water. Visualize
the skullcup and the torma–the torma is a giant black mansion filled with flesh,
blood and bones as delightful offerings. Again with OM AH HUNG, you take a
little bit of the amrita nectar and flick it, yeah? With your left ring finger and
thumb, flick it onto the torma.

And so here, with RAM YAM KHAM (and again later when you do the men-
rakta torma I'll give you a much more detailed visualization) but RAM YAM
KHAM (fire wind, and water) they emanate from your heart–they emanate as the
seed syllables which you'll have time to learn, RAM YAM KHAM. But RAM is
fire emanating (you could even visualize the fire goddess or the fire syllable, either
one) emanates out and burns the torma, which means burns your dualistic notions
about the torma into nothing. And then YAM is a wisdom wind, which is
visualized as green moving ray. Green is the color of wind, and you can visualize
the wind syllable if you want. RAM–Or you can visualize the RAM as a–the fire
mandala is triangular, the wind mandala is shaped like a bow, yeah? The water
mandala is circular. You send out the wind that scatters the ash to infinity so
there's not even the ash of your dualistic concepts. And then with KHAM the
water washes clean, and so it’s–so now the torma has been washed clean–burnt,
scattered the ash–washed clean of any ordinary notion about it. You visualize a
huge skullcup and the skullcup is kinda more black–the first one's white and this
one’s black–and it has a ring of skulls around the top of it. And inside of it is a
black mansion. Filled with flesh, blood and bones.

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You have to understand, always remembering, that ours is a symbolic path. When
we say flesh, blood and bones, I am not encouraging you to go out and start with
killing raccoons and work your way up to human beings, and offer their flesh,
blood and bones. Flesh, blood, and bones are aversion, desire, and ignorance
within the mindstream, yeah? This is always what they are. And so in wrathful
practices, for instance, there are tremendous descriptions of wrathful offerings of
flesh, blood and bones. It’s always, always aversion, desire and ignorance–this is
what is being offered, yeah? The aversion, desire and ignorance is what causes
you to have a concrete, solid view of existence and your body, right? They are–
that's why your own, the like the form of body, in this way, is offered.
You then say the next verse:

HUNG:
Assembly of geks, misguided beings those who hold my karmic debts,
Elementals and all spirits who wander below, upon, above....

Below is below the earth, upon is on the earth and above in higher god realms.

By the Wrathful King's command, by the hindrance tamer's word…

This is you as Dorje Purba, you are the Wrathful King–you are the hindrance
tamer, yeah?
Filled with blazing fearsome power, resounding with protean might,
Gather here at once this instant, gather massing without exception.

OM BENZRA DAKINI RADZA HUNG DZA

SARWA BIGNEN ANGKUSHA YA DZA DZA
SARWA BIGNEN IDAM BALINGTA KHA KHA KHAHI KHAHI

IDAM BALINKTA–means this torma , take this.

KHA KHA, KHAHI, KHAHI–Eat, eat. Take this torma and eat it, yeah?

So ANGKUSHA: Angkusha mudra is like the wrathful mudra, and this finger is
hooked a little bit. You hook. So when you say this you hook like this and you
gather all these beings from below, above, yeah? On–you gather them here. You
as Dorje Purba are saying, "I hook you.” Right? “And I drag you against your will
right here to where I want you. And now you can either be tamed–you will either
be tamed or you will be destroyed. Those are your options, there are no other
options.” Yeah?

And this is very important because the rowdy and unruly forces of your own mind
must be tamed in this way. And the rowdy–and the way that those manifest
externally must also be tamed in this way. This is tough love, yeah? And that

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which won't be tamed must be destroyed. This is the magnetizing aspect that
draws, and then the destroying aspect of the four Buddhas karmas of pacifying,
enriching, magnetizing and destroying, yeah? This is the activity of magnetizing
and destroying.

Very important, because some day when you become a Buddha, fulfilling your
aspirational prayers to become a Buddha and benefit all beings according to
skillful means, you need to be able to do this. You need to be able to be wrathful
when wrathfulness is needed. You need to be able to force people to do what it is
they need to do when that’s needed. Right? So it’s important to truly enter into this
because it will destroy the ordinary obstacles to your practice.

So you call all the geks with this and draw them with the Angkusha (?) mudra.

HUNG: Listen up assembly of geks, listen up misguided beings,

Listen up you elementals, be sated by this ransom offering.
A massing of desirable substance, an offering of the sublime torma,
All karmic debts and consequences of my actions in all lifetimes.

That’s where they come from. They’re the externalization of these, of your
karmic debts, right? Actions.

Evil forces of distracting geks, temporary adversities,

Be sated by this supreme torma...

This is still–we aren't, we never–we're bodhisattvas, we never act out of hate,

whether we’re doing wrathful, magnetizing or destroying practices, never from
hate, only from compassion; and so we offer torma, we offer you this wondrous--
we offer you the absolute best circumstance we can for you to be able to be able to
stop being harmful, yeah? We offer this magnificent torma.

Be sated by this supreme torma, butterlamp, and pleasing substance,

Cooked rice, fruit, meat, chang and so forth… (which will be put in the
torma)

… all delights which you could

wish
(And are visualized)

Turn back, be gone to your abodes! Turn back and leave this sacred site!
If you ignore and cause harm here, the price is high beyond all measure.
The wrathful king of playful wisdom, sent forth, will crush your life to dust!

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And you need to mean it. So in this moment the torma is taken out and it’s thrown
away and it’s seen, like all these obstructing sprits follow after it, and the ones that
follow after and leave, like cuts a swath through them, they're all delighted and
fulfilled. But any that remain, the moment the torma touches ground when it’s
thrown, it explodes. And it blows them out past the edges of the protection circle.
If you feel it is necessary throw mustard seed at the four corners of your hut, do
this with the knowledge that this will drive out negative influences--only if you
need to do this, if you feel it is needed, yeah? So, you also will have small ngakru
with mustard seed that has been blessed, and these you can throw into the four
corners. If you feel there's hindrance in the hut, you throw these into the four
corners--you as Dorje Purba--and this expels, yeah? Usually Sangchen and I come
and do this in huts, but you need to do this on your own. If this is going to, yeah?
If you're really going over a lifetime be doing this, then you need to do it on your
own, I'm not going to come do it for you, yeah?

Facing straight out to the hut, you walk to the right and throw the torma into the
woods, visualizing that the torma causes all geks to chase it, and when it hits the
ground it explodes and repels them to the furthest reaches of space, while also
giving them anything that they want, yeah?

Now that you've given the white and red torma offerings you then do the
protection circle, which is done every session. The white and red torma offerings
are only done first thing in the morning but the protection circle is then done at
every sadhana session, right? The protection circle here is taken from the
Guyagarba tantra, which is one of the very oldest of the Nyingmapa tantras, the
Magical Matrix of Vajrasattva. It’s used in this text because this text is my terma,
Vajrasattva terma, but it also has certain lines from Dudjom Tersar's Dorje Sempa,
Lama Dorje Sempa practice, but also this piece from Guyargarba. So it’ll bring
together the tendril of Vajrasattva termas from throughout the history of our
Nyingmapa tradition. So I brought this in from Guyargarba, which is the Magical
Matrix of Vajrasattva, a series of teachings at some point you'll receive. Um, I
don't hold them, so you'll have to go somewhere else to receive them. But this
piece can be put in here. And so, this is the protection circle from that.

Guyargarba is a fantastic tantra, it’s very old and it was one of the most
controversial termas of the Nyingmapa tradition. This, many in the Sarma
tradition, the new translation schools like Gelukpa and Sakyapa said that the
Nyingma termas were all fake, and they could tell because nobody could find even
one of them that existed in India. They particularly would pick on the Guyagarba
because it was said to be one of our original tantras. They said these, these
Nyingmapa tantras are all just made up after India. But then after that had been
going on for a hundred years of being accused, a copy of it, the old, one of the old
copies from pre-Tibetan times, was found in India, proving them completely

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wrong. And it is a beautiful text, Do Drupchen, Tempe Nyima, and Longchengpa
both wrote extensive commentaries, which you'll study over time because it
contains, the commentaries contain, beautiful teachings on every single aspect of
our path. So, this protection circle is a very powerful tendril and blessing for this
practice in here.
BENZRA MAHA SHRI HERUKA…

And here you visualize yourself again as Dorje Purba.

In a single moment’s flash, recollection of the Hero,

Dorje Traktung Krodhi Shori, joined in most exquisite union…

Dorje Traktung–indestructible blood drinker and his consort joined in the yabyum
form.

…joined in most exquisite union

My raksha body flaming fiercesome, stands amidst a boundless fire.
HUNG HUNG HUNG BISHO BENZRA KHRODHA
DZOLA MANDALA PHET PHET PHET HALA HALA HALA HUNG:

Visualize yourself in the basic form of Dorje Purba. Here is the Vajra Heruka
manifests yabyum who in the midst of open space.

From Traktung Yabyum’s.... (whole verse). OM BENDZRA.....HUNG

HUNG PHET!

So, here we've made the offering to all of the geks and problematic beings, right?
And those who were willing left, they took their offering and left, but any that
remain it’s now–they don't get any more offerings. Offerings are now done. The
time of appeasing them through magnetizing them is done. Now it’s wrath only,
yeah? And so, they are still given a chance to save their lives, they're still given a
chance for that. Visualize yourself so they're being expelled.

Expel what prevents our practice, expel those of perverse conduct, expel those
who break discretion...

And this is meant–this is meant at all levels, all kinds of beings from the little
mind-forms of your own external aspects of yourself, to external aspects that
appear real in the relative world to practitioners, yeah? There are practitioners
who are no longer in this room, they don't even know it themselves, but have been
expelled, right? They’re not here–people of perverse conduct, or people who
break their discretion or vows, yeah?

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Expelling what prevents our practice, expelling those of perverse conduct.
Expelling those who break discretion, expelling those who lead astray.
Cast out to the furthest limit, block from entering by vast fire!

Now, amongst practitioners--later we'll talk about samaya. All practitioners break
samaya sometimes, but it’s those who refuse to actually see the manner in which
they broke samaya and feel remorse for it and make amends, they then end up
expelled. Otherwise, all breakage of samaya is repairable through tsog feast and
offering. So, from the secret place where the vajra and lotus of Dorje Purba and
his consort come together issue forth like rain pouring down, tiny wrathful deities.
There's two fundamental kinds here. So, from you as Dorje Purba yabyum in
union with your consort, from the place where the vajra and the lotus meet in
sexual union, from that place pour out like a rainfall millions of tiny Dorje Purbas
and consort, that’s one form, just like your own appearance, and also million of
purba-based forms of Vajrakilia without consort. These two forms go out like a
rainfall–millions and millions, tiny wrathful deities. These go everywhere
expelling and annihilating obstructions. From the door of mercy, which is your
heart–ningye, the door of mercy, which is your heart, the heart of yourself as the
deity–emanate weapons. Here's a quote from one of the commentaries:

"If meditative obstacles..." (Dungse Rinpoche said this.)" if meditative

obstacles do not affect the practitioner of this yogic sadhana, the benefit
derived from the practice will be extremely great and the result will be
accomplished."

This is from a commentary he gave where he was talking about the protection
circle in another sadhana. So, it’s very important that the meditative obstacles, the
hindrances to meditation, be expelled. So, from the place of union emanate these
deities. From the heart emanates weapons. And its beautiful because its called the
door of mercy because its meant to remind you this is purely compassion. We're
not acting from anger or hatred; there may not be any anger or hatred. But those
obstacles that have been given an offering already and are now being chased out,
those that refuse to be gone will be destroyed. And so the purba-based forms that
emanate from the heart—and from the place of union--and the weapons that
emanate destroy them. Arrows pierce them, spears stab through them, the purba-
based deities pierce them straight through from their heads, straight through their
body out their genitals and pound them into the ground so they can't move and
they're dead, yeah? Fire burns them up, they're crushed to dust vajra hammers–all
these weapons emanating out. And you truly have to do this until such time that
the signs of this kind of protection activity begin to appear externally in the world
and in your dreams. For instance practitioners then when they have--encounter real
obstacles manifesting in the world around them, real obstacles, dharma will often

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have dreams in which they crush and destroy the forms of obstacles as they appear
in different styles, yeah? Okay.

So this is–you really–you enter into this with the complete temperament of Dorje
Purba. You're not holding back–there is at this point, there must be no holding
back. You can't be hesitant. There has to be tremendous--uh, it’s like, um, recently
when Khandro and I were having to engage in some wrathful, suppressive activity
there's, along with some other people there said, you know, part of the instruction
was: you must be confident. You have to speak confidently. You can't "I don't
know if I really want to kill these things or not..." this is—that--the time for that
has passed, yeah? Dorje Purba is not thinking, "Well maybe if I gave you one
more offering, you would leave." Right? The time–there's, beautiful within the
Hayagriva and Purba texts, it says, "The time for wrathful action is here, the time
for powerful action has come." So there has to be no hesitation. You are creating a
perfectly pure environment. So that the deity's practice can be accomplished for
the benefit of all beings. Right? The next lines are:

Gathering back the wrathful minions, their bodies form the vajra tent.
Outside this the winds and ocean, vajra fence and ceaseless fire.
All becomes supreme protection of those who dwell within samaya.
BENZRA PANCHA RA RAM YAM KHAM

So the wrathful deities and their weapons gather back as rays of light and this
becomes a great wheel on the ground. So you--now you are just in space, right?
Empty space has been created up to this point, the descent of blessings come, and
now you begin to create the protection circle. A great wheel forms on the ground,
like an eight-spoked wheel–you're at the center of it, yeah? And around it--a great
wheel of vajras and a ring of fire. So the wheel is made entirely of inter-laced
vajras, which is vajras interlacing. So the wheel, and then the ground under the
wheel, is completely--it’s a vajra ground made of indestructible nature of
awareness--has eight spokes going in different directions. And then outside of that
is a tremendous ring of fire. It’s said to be the fire at the end of an eon when the
universe explodes into fire, this tremendous fire. Around this massive wall of fire,
which is in five colors, yeah? The fire burning and blazing in five different colors
--because it’s wisdom fire, it’s the five Buddha wisdoms manifesting as fire.

Inside, right inside of the wall of fire, is a wall of razor wind. So, you visualize the
wind whipping around inside, like a wall made of wind. And the wind is said to be
a little bit like when there's a wind storm in the desert sometimes it can blow the
dust so fast it’ll just rip the flesh off animals. You have to hide yourself because
it’ll—it will just tear the flesh right off your bones; this razor wind will just tear
the flesh right off, yeah? Inside of that is a wall of churning water like the ocean
in that movie The Perfect Storm. It’s churning so greatly that nothing could ever

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pass through, it'd be just smashed down. Every once in a while, I don't know if
you've ever been body surfing and the wave will catch you the wrong way and
smash you down in the sand and you come up with, like, you know, burns and cuts
on you from the sand–like that times a billion times a billion--just smashes and
crushes anything. Inside of that is a fence of vajras. So, a fence, literally just a
fence and it’s made of vajras–pieces going this way and pieces going this way, a
vajra fence. So, this you have the fire, wind, and water, kind of like the RAM
YAM KHAM, right? And they're aspects of Buddha wisdom, right? It is the
wrathful nature of wisdom that will protect the obstacles of your own mind and the
world from entering into the space of your practice, right?

So then, now you are Dorje Purba, you are at the center of this eight-spoked wheel
on a vajra ground, ring of fire, wind, water, vajra fence, yeah? And suddenly you
look up and way up in the sky up here is like a shooting star, shoots up a vajra way
up into the sky and from the vajra instantly come billions and billions of vajras
that form kind of a bell-shaped canopy, like a tent like this. It comes all the way
down and settles along the edge of the ring of vajras. Yeah? And it’s made of
interlacing–again, just made of infinite numbers of interlacing vajras. This is—this
then is—then finishes the protection circle --you have a circle out this way, you
have the ground, and now you have a space, which is protected, yeah? Its kind of
like it comes up from the vajra fence, kind of like that. And the vajra–one half of
the vajra goes up out of it that way, and one half comes inside of the tent, and from
the middle of the vajra come all of the vajras that form the tent. You visualize this.
Now, a perfectly pure indestructible wisdom space has been made in which the
practice can be done–the space is empty and is emptiness, which is now filled with
auspicious qualities by the descent of blessing. At this point you can let go of the
visualization of Dorje Purba because this is now complete, utterly complete.

From the start of your practice you visualize yourself–even though you haven't
really done Vajrasattva practice, you're Vajrasattva from the start; so when you are
not visualizing yourself as Dorje Purba, you are visualizing yourself as
Vajrasattva, yeah? (Can you open that door, please?)

So, going through all the steps–it’s so beautiful when you understand it, so
beautiful how we're creating this pure space. And this can be done in retreat or it
can be done is your apartment–there's no reason it can't be done in your apartment,
yeah? No reason it can't be done in your home; no reason it can't even be done in
your office. It can be done anywhere any time, right? So, we have a completely
empty purified protected space. Now we have the great emptiness, purified of all
ordinary delusions and the possibility of the delusions to enter in. We have the
descent of blessings to seal that space to make it replete with auspiciousness.

So HUNG, from the Lama Vajrasattva text:

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Beyond delusion’s “meeting parting,” beyond the concepts “here and there,”
Beyond the boundary “before or after,” beyond the barrier “self and other,”
Dharmakaya’s potent splendor pervades all space spontaneously, Shining forth as
ceaseless blessing, light rays, tigle, symbols, mantra. OM E HAYA HI JNANA
ABHESHAYA A AH:

It says:

The potent blessings, in countless forms, shower into one from the five places of
the deities, and then the deities dissolve into Vajrasattva. Vajrasattva dissolves
into a shower of blessing light absorbed in one’s own five places.

So–"Beyond delusion’s “meeting parting,” beyond the concepts “here and there,”
before and after, self and other"–these have all been expelled; all of these dualistic
concepts have been expelled. It is very important to understand that there is
nothing now within this--right now, literally, but also particularly within your
visualization--there is nothing but your own mind and awareness and appearances,
yeah? So all these notions–here and there, self and other–these are delusions,
they’re completely and utterly only delusions, yeah? All of these–so beyond all of
those is this empty space, and then into this empty space, without ever moving
from the Dharmakaya, the deities arise in their Sambogakaya aspect like clouds of
blessing in the air inside of your protection tent, yeah? These appear in the form
of syllables, tigles of light, deities, Buddhas, lamas, protectors and dissolve into
your entire environment–the altar, offerings, and ritual items, and yourself.

So now you, there's–suddenly in the sky above you inside of your protection
sphere, Lama Vajrasattva and all the Buddhas, lamas, dakinis, dharmapalas, all of
the different kinds of beings, yeah?, of sublime. And then when you say, OM E
HAYA HI JNANA ABHESHAYA A AH, these blessings form a shower, right, a
shower of tigles, deities, buddhas, lamas, protectors dissolving into you. They
dissolve into you just like the descent of blessings like when the refuge field
dissolved into you, but here's something slightly different: because now it's not
just you, it's your entire environment, right? So they dissolve into your retreat hut,
they dissolve into your altar table, they dissolve into the offerings and tormas on
your offering, they dissolve into your vajra and your bell, into the pictures on your
wall–into every single thing –into your bed and your covers and your food area,
the whole retreat circumstance becomes suffused.

Because the retreat circumstance, whatever it is your lama tells you can be within
the boundary of your practice, is then blessed in this way by the descent of
blessings. For instance, your boundary includes your hut up to and including the
food hut, right? That's your boundary. There won't be anybody else living in that

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boundary. So, other people can't come into your boundary and you can't leave that
boundary, yeah? But everything–you can walk around inside of that area if you
want to, you can go out to your outhouse, you can go up to the food hut. So all of
that–you visualize the descent of blessing as blessing all of that, yeah?

If you see somebody outside of your boundary, it’s said that your retreat has been
penetrated, and if someone sees you, it's that your retreat has been torn. This is
why people--cause we've had this problem. Sometimes people come to visit the
retreat land, we give them very explicit instructions--we don't let people visit any
more by and large--so we give people explicit instructions, "Don't walk past this
point." And just out of carelessness they do, and they see the retreatant. Even if
the retreatant doesn't see them, it doesn't matter; it damages the retreat. It tears the
retreat; it starts to disrupt and disfigure the protection and the whole quality of the
retreat, yeah?

And then, blessing the offering substances: Now they've already been blessed in
one sense by the descent of blessing, but you need to bless them particularly
yourself, through mantra, mudra and visualization. The verses:

RAM YAM KHAM: From my heart fire, wind and water, burn disperse and
cleanse all stain, Pristine awareness purifying, refines all grasping and fixation.
From within the luminous vessel, world and objects arise as offering,
Spontaneous, perfect, samaya substance, outer, inner and the secret.

Yeah? So RAM YAM KHAM, you are sending out again–

RAM: blazing fire emanates from your heart, you as a wrathful deity spreads this
all over—it says--spreads this all over the offerings and burns up any impurity,
which arises from believing in the solidity or the realness of things from what
Dungse Rinpoche calls "reality habit." YAM: Green wind scatters the ash of the
impurities of concepts. KHAM: the white water syllable washes away even the
trace of the grime of wrong view, and then you rest within open clarity for a
moment. And then with the mantra--indestructible wisdom offering–becomes your
visualization, and a delightful offering god holding--because you're female,
otherwise it would be a goddess. Masses of gods fill the sky: OM BENZRA
ARGHAM AH HUNG SVAHA OM BENZRA PADYAM AH HUNG SVAHA.
Then you add PUSHPE, DHUPE, ALOKE, GENDHE, NEVIDYA, SHABDA, all
the way through, yeah?

Okay, so. That is for the outer offerings. But you also have on your table the
amrita, torma and rakta offerings. The amrita and the rakta are the two skull cups,
and the torma–you'll have a torma, which is used for offering. The amrita offering:
you visualize a skullcup vast as space like you did before for the torma. You

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visualize that the little skullcup that’s filled with the amrita is vast as space, and
that it contains the five meats and the five nectars. The five meats and the five
nectars are the sacred samaya substances for tantric practitioners, and they
represent things that normally would be shunned. But because we have pure view,
we don't shun them, yeah? In the center–so you have this huge skullcup in the
center you visualize human flesh and shit, like a human corpse and shit floating
there. In the east, here, you visualize ox meat and semen; in the south you
visualize dog, a dead dog and brain; in the west a dead horse and menstrual blood;
in the north elephant and urine. These are the five meats and the five nectars. And
then you say, OM HUNG TRAM HRI AH MUM MAM LAM BAM TAM. With
mudra and visualize the five Buddhas and consorts unite, and from the place of
their union red and white nectar flows, filling the amrita cup. All the five dissolve
into the amrita and the whole altar.

So you visualize--you have this little amrita cup, you visualize this large--and you
visualize the five meats and nectars. And then you say this: OM AH TRAM HRI
AH, it's the syllable of the five Buddhas and the five consorts. You visualize the
five Buddhas and consorts above the meats and nectars. From the place where the
vajra and lotus come together, red and white fluid pours down into the--onto the
meats and nectars. And they're transformed, they dissolve–the actual animals and
the shit and urine, the menstrual blood and semen dissolve--all of this dissolves
and it becomes a kind of pearlescent, silver liquid, swirling inside of the skull cup.
And then the five Buddhas and consorts themselves dissolve into it. And this
causes them–the amrita and the cup–to be completely purified as the essential
nectar of the five wisdoms, yeah?

It also then, the actual substance in the skull cup is alcohol, which has been
blessed with certain substances, a variety of different kinds of substances. This is
why the amrita then is very powerful. If you combine the blessings--the lama
makes the amrita for you--and you combine that blessing--the actual potent
blessing of the substances, and the visualization then done with the daily practice
of this–then it's a very powerful substance. Trungpa Rinpoche calls it your "bank
account." It's your tantrica's bank account. It can be used for all kinds of things.
For instance you use it–you take your ring finger and thumb and you flick it on the
various torma and various other--it blesses them; it has the power to bless anything
and turn anything into pure nectar, yeah? It's tremendously potent and powerful
substance. Sometimes, if you stay in, generally in retreat, for long enough, there'll
come a point in your practice when the amrita in the cup will actually begin to
boil. You'll hear the sound and you'll look and it boils, or suddenly it fills and
overflows onto your altar–it’s one of the signs of accomplishment.

The torma: visualize the offering torma as vast as space, and is in fact the torma as
all appearances as pure sensual delight. So when you make the torma offering to

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the deity, in the manner of deity offering to deity--you are Vajrasattva at that point
offering to Vajrasattva--that you understand that really the torma is all
appearances. It’s the sense fields offered as the torma.

The rakta: you visualize yourself as Kilaya, Dorje Purba, right. You visualize
yourself as Dorje Purba. That all of delusion–you have your little rakta cup--the
little cup's not very big--little rakta cup right over here, then you visualize it as
huge–then you visualize that all of the delusion of all beings in the world masses
over this rakta cup like a giant red bubble, a tigle, a giant. It’s of the blood of all
delusion. And you pick up your purba and you pierce it. So you're visualizing, and
you pierce it, yeah? With the mantra: HUNG HUNG HUNG PHET. And as you
say this, the consciousness of the delusions is liberated and goes up into space, is
liberated as space and the life force blood of the delusions flows down into your
rakta cup. Then you visualize that within the rakta cup is this surging, churning
ocean of red blood, which manifests anything desirable for any being, yeah?

And then you say OM MAHA SARVA PANCHA AMRITA RAKTA

BALINGTA AH HUNG seven times. So this is how you–first you did the
blessings of the outer offerings, and these visualizations are the blessings of the
inner offerings, yeah?
This is the actual meaning, for instance, of the word Heruka or Traktung. Traktung
means blood-drinker, is the one who drinks the blood of all delusions, yeah, from
the rakta cup. This is what, for instance, Dorje Purba he's with his consort and
she's offering him a skullcup, it’s filled with this blood. It's the blood of all
delusions. Sometimes it’s said it’s the blood is the desire of all the beings. Because
in our human realm, desire is the fundamental delusion, it’s what characterizes the
human realm. So when, for instance, if you ever practice the text, and the text or
the commentary says that what's above the rakta cup is the desire of all beings, that
this also means the delusion of all beings. Desire is not wisdom unless it's become
desireless desire.

This ends the preliminary practices.

Commentary III

Okay, so the main practice:

We'll divide the main practice up into different sections. (You don’t need to be
looking at it, it’s fine. Just listen.) We'll break it down into different sections, and
break down the sections into sections in the outlined format, and explain what's
being accomplished in each of those.

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When you do the deity practice, when you’ve prepare the ground through the
preliminaries and are actually accomplishing the main practice - the deity - then
you've dissolved everything already into emptiness. You've created this profound
sphere of protection, you’ve blessed the space within that - with the auspicious
qualities of all Buddhas, and now what you're going to do is actually re-create the
world - the universe of the manner of appearances - within that purity.

So, all worlds, whether samsara or Nirvana. The fully enlightened state, or
samsara – any of these - all appearances are a factor of mind. They only arise
according to mind. This can be understood in a lot of different ways. It can be
understood from Chittamatran, as factors of consciousness mind in this way. But
here were understanding it from the point of view of Ati yoga or Dzogchen, in
which all appearances are the rolpatsal - the playful potency creative energy of
mind. All appearance. So whether it's appearance that has strayed into delusion or
wisdom appearances. But what we want to do is be able to recognize the authentic
nature of all appearances. And what we’re doing in our practice is trying to
recognize the authentic nature of all appearances. So we're practicing dissolving
and re-creating the world in a manner that we recreate our relationship to
appearance without straying from non-duality. Is this making some sense? Are
you understanding this?

The problem is there has never been any actual severance between mind and
appearance but there seems to be. We seem to experience that because we’ve
strayed into an incorrect relationship between what seems to be a subjective entity
and an objective appearance. So here within the realm, within the protection
sphere, there is only our own awareness. So all appearances that are created are
only our own awareness, are only the potency of our own awareness. Right, does
this make sense?

So what you're doing is re-creating the world from empty luminosity into empty
appearance without straying from the wisdom of non-duality. In ordinary view
appearance confuses and deludes us but here were practicing not being deluded
but seeing the emptiness and beauty and the wonder of appearance. We're
practicing having appearance arise from emptiness without straying from non-
duality. It's all that is taking place within the whole generation phase. In this way
we purify the gross misconceptions about appearance.

Generation phase in the beginning is a contrived act of the mind. This is

something you and I have talked about. It’s not arising spontaneously in the
beginning because one doesn't have the capacity, but one is practicing the view of
it even while in the beginning it is somewhat of a contrivance of the mind.
Eventually this purifies these gross misconceptions that what we see around us is
something other than mind and something other than mind’s purity as appearance.

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The main practice has three fundamental parts:

-The yoga of the physical mudra, which is the which is the visualization
-The yoga of speech, which is the mantra, and
-The yoga of the clear light mind, which is the resting in silence and connects to
the completion phase aspects of the practice.

So, these three, the yoga of physical mudra, the yoga of speech, the yoga of the
clear light of mind. So we will begin with discussing the yoga of the physical
mudra or the visualization practice.

The yoga of physical mudra is all aspects pertaining to visualization of the palace
and the deity. So when you do a deity visualization there are - within a full
sadhana there's not just the deity - there is the deity, there's the lotus, the throne,
there’s the palace inside which the lotus and throne are, there’s the elements that
make up the pure universe, there's the consort, there's the implements and
ornaments. What's important to understand here is that all of that is the deity.
Sometimes people say, oh what should I concentrate on the deity or the palace?
The palace is also the deity otherwise you completely miss the point, that all of it
is the nature of awareness. The deity is the nature of awareness and all aspects of
the visualization then are nothing other than the deity. The consort is not
something other than the deity - there's not the deity and his consort.

I was reading a commentary, and somebody’s asking – “Well, what's the

relationship between the deity, (in this case it was Vajrasattva) and his consort?
Are they equals or is she just kind of a lesser aspect?” This whole thing, which
comes from a dualistic (and in this case from a feminist dualistic) absurd point of
view misses the point entirely. No they're not equals, that would require them to be
two things. Yah? And no, there is not higher and lower anything. There’s simply
– it’s said sometimes, the consort arises from the deity’s radiance, yah. But this is
not quite right because it still implies there’s a first aspect and a second aspect
(being the consort). The whole thing - the palace, and the lotus, and the deity, the
consort - all of it is a single arising. Appearance arises as a single presentation.
Right?

So all of this then is the deity visualization and it all falls under the yoga of mudra.
The yoga of mudra has five fundamental stages:

-The three samadhis

-Visualizing the palace and the deity
-Unifying the jnanasattva and the samayasattva
-Then prostrations, praise and offering all is one section

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-And training the mind in visualization.
These are five.

So the three samadhis we will talk about in a moment - three samadhis is the first
one, it’s cultivating the three meditative states that are required to enter into the
deity visualization correctly.

The second is the actual visualization, which is the palace and the deity, all of that
together.

The third unifying the samayasattva and the jnanasattva: Samayasattva is the
visualization we create with our contrived effort, and the jnanasattva is the actual
wisdom being that comes and resides - we invite it come reside within the
samayasattva. It is important to understand here, as it says in for instance Dungse
Rinpoche’s commentary on Khandro Thug-Thig:

The samayasattva and the jnanasattva have never been separate but because
mind dualizes we have this practice of bringing them together.

There has never been duality to begin with because mind creates the notion of
duality, then submits itself to the tyranny of the seeming appearance of duality, we
have to do seemingly dualistic things to make the duality whole again, right? So
the samayasattva and the jnanasattva have always been one, but we make them
one at this one point of practice.

Then we engage in the prostrations, praise, and offerings in the matter of deity
bowing to deity. We are Vajrasattva, and we also give prostrations, praise, and
offerings to Vajrasattva.

And then the fifth, which is the training the mind in visualization: When you do
your practice - and to whatever degree one can and wants, outside of retreat - but
when you do your practice in retreat (for you for instance, you will be in retreat for
quite some time). What I want you to do is, do the sadhana through to the
visualization section. And before you even ever get into mantra recitation in any
serious fashion, you're going to just work with the visualization until you have
some stable clarity of it. You'll always then complete the sadhana, and do a little
bit of mantra recitation. But there is very little point for the style of practice you're
doing to become deeply involved in the yoga of speech and recitation until you
have stable visualization. The recitation is the inner aspect, and first you need to
create the outer aspect which is the visualization. So the training the mind in
visualization, you're going to just work on creating this…you'll stop and spend the
majority of your practice time working on the stable visualization. Does that make
sense? Okay.

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So the five aspects of the yoga of mudra are: The three samadhis; visualizing the
palace and deity; unifying the samayasattva and jnanasattva; prostrations, praise
and offering; and then training the mind in visualization. So we'll start with the
three samadhis and we’ll just go through these five as a teaching on how to engage
the yoga of mudra.

To start our consideration of the three samadhis, there’s a quote from Longchenpa
which is very beautiful. A single pith sentence:

“The paradox of there being a presence and yet nothing”

This is deity yoga - the paradox of there being a presence and yet nothing - is
what’s understood in the three samadhis. The three samadhis are ways of
orienting the mind. Each is a dynamic that helps structure how appearance and
emptiness interrelate. So that one experiences the unity of appearance and
emptiness in the process of appearing. First one disengages from all structure
building, by resting in emptiness as simplicity, prior to structuring of any sort, a
total openness.

So, to explain this, what it’s saying is that, the three samadhis…we have this
problem that we build - from emptiness there is luminosity and from that
luminosity comes appearance - and we build structures which we believe are
concretely real. We believe them to have actual existence, yeah? Those structures
are all of this - the human realm is the structure we create. In your deity yoga
practice you’re creating a different structure, a structure which does not stray into
beliefs in concrete existence in reality of the appearance. We've strayed into this
belief in the concrete existence and reality of the structures we've created. So the
very first thing we have to do is get rid of that, yeah? We have to get rid of the
tendency to build structures at all. And instead create a tendency and awareness to
be able to rest in an openness that doesn't have structures. Does this make sense?
This is the first samadhi.

Do Drupchen says:

“One must put the mind in neutral to do away with the eternalist tendency
in relationship to appearance, words, and concepts.”

So it's kind of like if you're driving in a car, you can move first gear, second gear,
third gear. These are all gears that cause the car to be able to function and move.
If you put the car in neutral—hmm—than there is nothing. You're not engaging
the engine anymore. The car might have some momentum but you can’t - you put
on the gas and nothing happens. There’s no connection between the two. So Do

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Drupchen is saying that what we do in the first samadhi is that we’re doing away
with the eternalist tendency to believe that the structures we build from appearance
are real. And those structures are created out of words, concepts, and appearance
mixed together.

So the section of text that we’re dealing with in the three samadhis is this:

OM MAHA SUNYATA JNANA SVABHAVA ATMAKO HANG:

All things have the nature of wisdom emptiness, I am the nature of wisdom
emptiness, that's what this mantra means.

OM : great emptiness wisdom

SVABHAVA: self nature
ATMAKO HANG: the self nature of my own awareness
All things are great wisdom emptiness, the self nature of my own… whenever I
am… is great wisdom emptiness as well.

And then the text goes on

Wisdom unborn, beyond conception, unelaborated suchness,

Ineffable beyond expression, awareness and simplicity:
The unobstructed pure compassion rising as great Bodhicitta
Luminous expanse of beauty, undefiled dynamic suchness:
Awareness blazing appears as HUNG, brilliant like the morning star,
Undefiled elaboration, purity of wisdom magic:
Spontaneous clouds of syllables appear to form the realm of joy
The world and all its numerous beings are the pure land Very joyous.

That section of text is what contains the three samadhis in our practice. And when
you’re doing it - what's wonderful about retreat practice when one has a lot of time
to practice, is you can sing a piece of text and then do the practice, yeah. You can
stop and do different parts. So, in the notes what I have put is the translation
which Thinley Norbu Rinpoche, Gyatrul Rinpoche, and Herbert Guenther give for
each of the three samadhis. Thinley Norbu Rinpoche calls the first Samadhi - the
nature of reality. Gyatrul Rinpoche calls it - the nature as it is, and Herbert
Guenther calls it - Being in its Beingness. So by Being and its Beingness he
means pure being - in its own empty essence - without any structure to it yet. The
section of the text which relates to, specifically, to the first samadhi is:

OM MAHA SUNYATA JNANA SVABHAVA ATMAKO HANG:

Wisdom unborn, beyond conception, unelaborated suchness,
Ineffable beyond expression, awareness and simplicity:

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So with the SVABHAVA mantra one rests in empty emptiness, utter simplicity.
This purifies the tendency of eternalism. It purifies the wrong view of death.
Through this death is not a blankness or a blacking out. So it sows the seed for the
realization of the clear light dharmakaya. The object to be purified is death in
terms of the moment when awareness becomes impure through conceptualization.
The method is resting in non-conceptualization without blankness. And the result
is dharmakaya realization. So we'll go over all the aspects of that piece by piece.

The text itself says:

wisdom unborn beyond conception unelaborated suchness

This here is connecting directly then with the understanding of emptiness and
wisdom according to the Rongton view, the Prasangika-Madhyamika view. Its
emptiness is a wisdom with no elaboration, unelaborated suchness. The
unelaborated - what is elaborated mean? It means the forming of any conceptions,
any conceptuality, any thoughts. Thought itself is the structuring mechanism,
right? We see something - instantly we have a thought. There is - human beings
don't ever, almost ever, ever, see anything - just see the thing itself: The mere
appearance of something. When you look at this [drinking glass shown], there
might be, the very first time you ever see it, a mere -you see the mere appearance
- maybe. But as soon as you form the word glass or iced tea or anything like that,
that has now created what's called a designated appearance. The mere appearance
is lost. You never see the mere appearance anymore all you see is the designated
appearance which is your concept of what it is.

To see the mere appearance of things would be a very profound state. To not
simply be caught up in the structuring process of concepts, of thoughts, creating
designated appearance. So in the first samadhi by letting go of this structure
building of concepts we’re resting in unelaborated suchness. The Rongton's
schools view of emptiness is this unelaborated suchness, unborn and beyond
conception. That’s why these words keep coming up. Beyond conception,
unelaborated suchness, ineffable beyond expression. Nothing can be said about it
at all, it is the mind resting in an utter simplicity for a moment - in which there is
no structure, there is no calling anything any thing.

So one says the SVABHAVA mantra in these two lines and one rests in the
simplicity of emptiness without any conceptuality at all. We do that in our practice
through the - mixing the dissolving of mind with the syllable AH. So you could
sing these lines and you can stop these two lines, and you could stop for a
moment, and then mingle the syllable AH (you can do it right now), mingle the
syllable AH with your mind. Mingle your mind with the breath and then you let

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the breath just go out and out, and your mind and the AH, and the breath, just go
farther and farther until they are past the horizon and can't be seen.

The mind becomes completely still and silent.

There is no thing to be found in that samadhi, there's no quality to be described in

it. There is this - except in terms of absence. There is an absence of activity; an
absence of conceptuality. You just rest in that for moment. Let's do it again.

So, all aspects of Tantric sadhana can be understood according to the triad of what
is purified, the method of purification, and the result of purification. In this case
what is purified is death and also the tendency toward eternalism. Death is the
great antidote to eternalism, eternalism is the belief in the actual existence and
ongoingness of anything in particular. We really, even though we know we’re are
going to die, we believe in these structures ourselves and all the structures. All of
these appearances are going to crumble with time destroyed by fire and water, but
we don't really believe it, yeah? But death will take care of that. Death is a great
antidote to eteneralism. The first samadhi does the same thing and it purifies the
wrong view of death. The wrong view of death is like the wrong view of deep
sleep. Death and sleep are pretty much - are very close to identical. Death, deep
sleep, and the first samadhi have a tremendous amount in common. If we let go of
all conceptual structures - this is what happens during sleep the various elements
dissolve and we go through a dreaming phase where mind makes up its own
appearance and then even that rests and relaxes, and we go into deep sleep where
there's no appearances at all. But we completely blank out. There is no continuity
of awareness in deep sleep. What happens in the first samadhi is we’re practicing
the cessation of all concepts. Without blanking out, without blacking out, yeah?
And when we do that we recognize that awareness is free, utterly free of all
appearances even Being. My trouble with Guenther’s terminology is that even
Being with a capital B, is left behind. Being is also a concept word and a structure.
Even Being is left there, simply non-elaboration and emptiness.

And if we can do this then the object to be purified is a mis-understanding of what

death is. The method for purifying that is resting in non-conceptualization without
blankness. We're bringing the quality of awareness to this emptiness. And the
result is realizing the dharmakaya. The first samadhi is the nature as it is. It’s just
the Dharmakaya. If we realize dharmakaya then we also understand what death is.
In death the five elements dissolve and as they dissolve completely one is then
resting in Dharmakaya. But the trouble is that when one dies one misses that, one
blanks out for that moment and in the next moment, just like with dreams,
appearances begin to arise and this is the after death bardo state.

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So, in the first samadhi one can realize the nature of Dharmakaya and purify the
wrong view of death. At the same time, if one never accomplishes this fully
during one's lifetime - because this is a very subtle and very difficult. Very
seldom do people attain realization during their lifetime. But if you don't then
death itself becomes a wonderful opportunity because fairly slowly the elements
all dissolve and you die and in the moment of dying when all appearances dissolve
into Dharmakaya, into clear light Dharmakaya, you have been practicing for a
whole lifetime to recognize this state - and it’s quite possible in that moment. And
because the heaviness of the karmic body has disappeared, the mind is a hundred
times more supple and intelligent. And so it’s possible then in the moment of
death when the last – when the consciousness itself dissolves into the clear light
Dharmakaya - to not lose the thread of awareness and to recognize the clear light
Dharmakaya for exactly what it is, yeah, and attain full realization in that moment.
This is what’s so sweet and beautiful. The practice gives us the chance, moment
after moment, day in and day out, to attain this realization but it also transforms
certain ordinary moments of our life into moments of tremendous opportunity for
realization. Does this make sense? Okay.

So, the second Samadhi, Thinley Norbu Rinpoche translation is the nature of
appearances, Gyatrul Rinpoche’s—I couldn't find in Generating the Deity, I was
taking this from—and I didn't find him ever giving an actual label for the second
samadhi, and Guenther calls it, and in this one I like Guenther’s quite well, a
world spanning lighting up of meaning. And the lines of the texts are

The unobstructed pure compassion rising as great Bodhicitta,

Luminous expanse of beauty, undefiled dynamics suchness:

This samadhi describes how the pure openness of the first samadhi the
unelaborated simplicity and pure openness of the first samadhi. This pure
openness is a pure potential comes to presence as a luminous horizon of meaning,
this is something that…this is a quote from Herbert Guenther’s book The Creative
Vision which is more or less incomprehensible but very good. He says the second
samadhi is the way in which the pure simplicity and unelaborated openness of the
first samadhi becomes a coming to presence as a luminous horizon of meaning.
So, this samadhi manifests as a disposition of awareness which can be called
luminous compassion. The first is emptiness and the second is clarity. Clarity
here equates with luminosity. Luminosity is clarity.

In death you don't realize the Dharmakaya so if you don't realize Dharmakaya in
the moment of death, then you awaken in the bardo of appearances which is the
display of the disposition of your being. Do you know the word disposition? It's
kind of like the mood or quality. So in the after death state, you go through the
death state awareness dissolves into clear light. If you don't realize Dharmakaya in

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that moment then the disposition - the habitual tendencies of your being and mind
- will appear as the after death bardo state. It will appear as whatever happens in
between death and your next birth.

In that moment you believe the appearances that are arising in the bardo to truly
exist. Just like you believe the appearances in your dream to truly exist. Just like
you believe the appearance of this room to truly exist, yeah? So instead you have
to cultivate the disposition of all encompassing compassion for beings who
wander lost - and have this be the force that gives shape to appearance.

Rinpoche: Did you find the term, Chen? (26:36)

Sangchen: I think he calls it absorption on all appearances.
Rinpoche: Absorption on all appearances, okay.

So if you do this then appearances become recognized as illusory body of

compassion one realizes Samboghakaya. So what is purified is the bardo between
death and rebirth, the method of purification is the recognition of the authentic
nature of the appearances, and what is the result of purification is the
Samboghakaya, right?

So, it's very beautiful when Guenther calls it - I love this term, the coming to
presence as a luminous horizon of meaning. And he refers to this as the presence
of the disposition of your being. Out of emptiness, emptiness is not a mere
nothingness, right? The first samadhi has very much the quality of the Rongton
view. But the Shentong view, which is that when the Vajrayana view, is that
emptiness is replete with auspiciousness. That if we don't carry with us the habits
of our mind which theoretically we have purified through all these original
preliminaries, and also then purified by giving up the structure building. Normally
we build the structure of our appearances of our world from our disposition. Angry
people tend to build an angry world and they're always encountering authentic
reasons to be angry and are angry about them. Happy people are always
encountering things to be happy about. Sad people are always encountering things
to be sad about. Literally the emotional disposition builds an emotional world.
Anxious fretful people are always encountering something to feel panic about and
it seems utterly real because they create the - when Guenther says a luminous
horizon - it’s as if in the emptiness spreading out all the way to horizon, this
expansive horizon of disposition. Of kind of a mood, a way of being, a way of
thinking. So instead of creating a world from the ordinary ways of thinking,
normally you die and in the after death bardo, your after death bardo experiences
is pretty much the high speed intense experience of the way your mind habitually
functions. Yeah?

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So instead we’re creating a different… from the purity of emptiness what is
natural to the Buddhas - if there is no distortion of duality, what is natural is a
clarity which has the nature of Bodhicitta of great compassion of luminous
compassion. There is simply ningye (sp?), a tender affection. The disposition of
the second samadhi is a tender affection without any object whatsoever. I like the
term tender affection because it encompasses compassion as well but it has a
quality of this diaphanous gentleness. There’s simply a tender affection for
whatever might appear and nothing has appeared. And it expands through the
emptiness.

So, in the beginning, you may not be able to simply rest in that in which case you
have to cultivate it with the consideration… In the beginning our generation phase
practice is quite contrived but then so is all of this. You're choosing to contrive
something very pure. As Dungse Thinley Norbu Rinpoche says - we must go
from un-virtuous habit to virtue habit so that we can go beyond all habit. Here we
are going from un-virtuous habits that generally create world spanning horizons of
meaning based on our five poisons and instead we’re creating a luminous world
spanning horizon of meaningfulness from compassion. We sing:

The unobstructed pure compassion rising as great Bodhicitta

Luminous expanse of beauty undefiled dynamic suchness

So this suchness is completely unelaborated but it's also dynamic, it's replete with
auspicious qualities so the moment we rest...Ah…

In the moment that conceptuality or perception or beingness arises within that

empty vastness it is understood to be a world-spanning compassion. That's what it
is. And the more we understand it to be that the more we grow to experience it
that way. Beingness. I wouldn't use the word Beingness like Guenther does in the
first samadhi because it's beyond beingness. The second samadhi really is
beingness. Beingness arises as tender hearted affection, as love. It's beautiful
when you read in I Am That, Nisargadatta Maharaj’s description of beingness, he
said it’s just love. Love arising from this mystery beyond any words and then
appearing in countless forms. So it's a disposition of awareness, which we call a
luminous compassion, yeah?

And then what it purifies is the moment… if you don't have the full
accomplishment of it realizing dharmakaya and samboghakaya in your lifetime
then when you die if you missed the first moment, if you accomplish realization in
the first moment of the death process when everything dissolves into the clear
light and you recognize the dharmakaya. If you recognize dharmakaya fully then
in the next moment when appearances arise they will naturally arise as the
luminosity of dharmakaya you will remain within dharmakaya realization

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appearances will be spontaneously recognized as empty illusory forms within
dharmakaya so therefore they can't be… and they will naturally also arise as a
luminous expanse of tender affection, yeah?

If you don't recognize dharmakaya in that way, appearances begin to arise and you
have meditated deeply then for years and years upon the fact that appearances are
arising as the dynamic suchness of awareness which are pure compassion. So
instead of becoming befooled by the appearances arising in the after death bardo
state you recognize them as they arise, they don't fool you and therefore they are
liberated on the spot. The appearances that would have become the confusing and
deluding dreamlike quality of the after death bardo state become the
samboghakaya. What is to be purified is the moment of appearances arising after
death, the method of purification is the recognition of their illusory empty nature
as great compassion, the result of purification is the realization of samboghakaya.
And realization here is not an intellectual construct, “ah those are
samboghakaya!”, realization means that this becomes real in you as the kayas of a
Buddha. Your body, speech, and mind instead of being body, speech, and mind,
are the kayas of a Buddha. When dharmakaya is recognized, mind becomes
dharmakaya, and it's not even becomes, mind is recognized as dharmakaya speech
is recognized as samboghakaya, yeah? Body of appearances is recognized as
nirmanakya.

There's a beautiful quote in Gyatrul Rinpoche… says, this removes any partiality
towards emptiness and lays the seed for completion phase illusory body practices.
You for instance, have a deep and abiding partiality toward emptiness and if you
practice just shiné practice, for instance, or if you just practice calm abiding very
deeply, the first samadhi very deeply, it is possible to create a partiality towards
emptiness because this realm frankly is a big terrible machine as Longchenpa said.
This is a terrible machine! Yeah? If you could simply rest in dharmakaya peaceful
ease and emptiness why bother with this fucking terrible machine? One develops
a partiality towards emptiness without recognizing that this is still dualistic. It has
emptiness and ordinary appearance instead we have to emptiness and sublime pure
appearance. Otherwise we will never understand Longchenpa’s statement, the
passions are the inheritance of the Buddhas. Passions in relationship to
appearance.

So the second samadhi purifies your tendency of a partiality towards emptiness

because appearance is going to arise no matter what, there is no such thing as
emptiness without appearance. Hear or Saraputra emptiness is form and form is
emptiness emptiness is not other than form and form is not other than emptiness.
There is no emptiness without the clarity luminosity aspect. Because emptiness
has a clarity luminosity aspect appearances are going to arise. And if appearances
are going to arise we must be able to allow them to arise without separating them

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from dharmakaya. Otherwise we have duality right then and there we have
duality.

Okay. The third samadhi. Thinley Norbu Rinpoche calls this the samadhi of the
cause, Gyatrul Rinpoche calls the primary cause, in Guenther calls the causal
momentum. The lines in the text are

Awareness blazing appears as Hung, brilliant like the morning star,

Undefiled elaboration, purity of wisdom magic:
Spontaneous clouds of syllables appear to form the realm of joy
The world and all its numerous beings are the pure land Very joyous.

So the first samadhi is emptiness. This second samadhi is clarity. And the third
samadhi is the union of emptiness and clarity.

The interplay of emptiness and clarity which gives rise to structures and
appearances according to the needs of those to be tamed.
The appearance is a guiding image. Which is the total wholeness of empty
appearance and wisdom compassion, the result present in the start. The object
being purified is the moment that birth takes place. When there is this luminous
cloud of Bodhicitta arising from emptiness there is as yet no particular appearance.
This luminous clarity is not even visible really, it's far more diaphanous than that,
far more ephemeral than that. This is the point where the potentiality, the
luminous clarity and the emptiness unified actually become some kind of
appearance. That appearance then is the result present at the start in terms of your
practice. The appearance doesn't stray what we’re practicing is having appearance
not stray from Buddhahood. Otherwise you are endlessly stuck and then even if
you manifest through bodhisattva compassion into the realms of beings for
instance this human realm, and you are immersed within inhuman realm you
accept the wound of love you manifest in the human realm. You have to actually
feel and participate in the terrible machine as an act of compassion but you are
never befooled by it. You are never convicted and sentenced to the jail of it. You
quit endlessly resisting it, the resistance is suffering.

The object being purified is the moment one takes birth by visualizing the seed
syllable one's empty awareness embraces appearance without straying. This is
rigpa. Rigpa which is the natural state of shimmering awareness which is what we
want to realize. Requires then an appearance to be present to recognize. So allows
the realization of nirmanakya, the union of emptiness and clarity to give birth to
the beauty of pure appearance, all appearance. This is the key point if you don't
understand this, you’re a fake tantric practitioner. There is no other way
appearance comes about. Missing this point ends you up in delusion there are no
other appearances except through this manner. The structures of seeming reality,

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solid appearance, in a particular realm like the human realm are not real. They
aren't really that way, it's simply collective delusion and you can be stuck in it or
not and that will determine how you are, your disposition, and everything else.

Thinley Norbu Rinpoche says these are three absorptions, and in Kye Rim, it is the
key to the entire practice. Dungse Rinpoche is saying these three samadhis are the
key to the whole practice the entire practice. So the problem comes for all beings
that when appearances actually arise they mistake the cognizing, the aspect of
themselves as a subjective entity that sees the appearance as an existent entity.
And the appearant as a referent objective objectively outside of themselves. This
is the mistake, this is what it means to take birth. That's the moment… when you
are born your are born the moment that a subjective entity cognizes and believes in
an objective referent or entity. That's the moment birth takes place and so the third
Samadhi is the way we go beyond thinking that appearances actually imply a
subject or an object. Appearances do not imply a subject or an object, they never
have, they don't now, they never will. Ever. By not realizing that we stray into a
dualism of ourselves and the world and appearances we are in. In the world and
appearances we are in, they are endlessly either attracting us, irritating us, or we’re
indifferent to them. We have attraction, aversion, and indifference because we
think that we're an entity living in a world. Sometimes we’re characterized by
attraction and then to the stuff sometimes where to aversion and annoyance and
mostly we just ignore it. As much as possible.

So if you don't realize, in the moment of death, the dharmakaya and the moment of
the bardo arising the samboghakaya then there is a chance when solid structures of
appearance actually take place in the moment of birth that you can realize the
authentic nature of nirmanakya. Dungse Rinpoche says in White Sail, nirmanakya
is love. That's what it is. If you incarnate either through the death process at the
end of this life and then take incarnation as a tulku in your next life or if you
manage to accomplish this practice in a sadhana session and therefore you will
take birth as a tulku in the next moment, the tulku would be Vajrasattva. Then you
will have the disposition of love. Ningye, tender affection for all beings. That
doesn't mean that everyone has to walk around looking like, you know,
Birkenstock Airy Fairy sweet person. Sangchen has tender affection for all beings
and she looks like an annoyed pissed off lady most of the time.

Buddhas don't only arise as Lama Vajrasattva they also arise as Dorje Phurba.
Dorje Purbha and Vajrasattva are the same awareness being. They are the sweet
whispering version and the loud shouting version. They are the same wisdom
being though. So I'm not saying…but I'm saying even in your wrath then and you
would only have tender affection. You would never stray.

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So, these three absorptions, in Kye Rim practice are the entire key to practice. Kye
Rim means generation phase, so in generation phase these three absorptions they
are the key to everything. Without understanding and accomplishing the three
absorptions there is no generation phase practice. Because all generation phase
practice is meant to do is to remove the gross misconceptions about appearance.
And what is the gross misconception about appearance? That appearance exists
substantially real outside of you and that realms such as the human realm in which
you find yourself is somehow inherently real at all.

If you understood and practice this then you will not be Sky practicing being
Vajrasattva, because all the time people talk about “how when I'm practicing
Vajrasattva,” “when I'm being Vajrasattva” and the “I” they are referring to is their
ordinary self. Like Joe says well “now I'm being Vajrasattva” and he means when
Joe as a structure, right? Has built the structure of Joe for years and years and
years when Joe's structure is pretending to be Vajrasattva superimposing the
veneer of Vajrasattva then blah blah blah blah blah. But this simply means that
there is no practice because Joe cannot be Vajrasattva. The first samadhi dissolves
the structure tendency called “Joe” into emptiness, and there is no more Joe. There
is no Sky, if Sky is being Vajrasattva there is no real practice,yeah? Are you
following this? Is this making sense? This is vitally important to hand this.

It's vitally important that you understand this point. That you understand these
three samadhis. It’s vitally important that you understand and contemplate really
consider that in the first samadhi you are giving up all structure building. All the
structures you've built up about yourself, you can not be Sky doing the practice or
there simply is not the practice. And you have to do a more outer practice until
such time as you have the wherewithal to do generation phase practice. All the
time..you see “Well the deity I'm doing is, you know, Hayagriva, Dorje Phurba,
Vajrasattva, Tro Tren Tsal. I'm doing Tro Tren Tsal practice!” Well then practice
isn't being done. Yeah?

Okay, so in this case the form… emptiness is arising as a luminous cloud of

Bodhicitta, then the luminous cloud of Bodhicitta takes on …it’s almost like mist
coalescing sometimes in horror movies you will have the mist itself is the
dangerous evil and the mist coalesces into a face like congeals into a face. Do you
know what I mean? So in the same way here this is an anti-horror movie, the mist
the luminous cloud of Bodhicitta congeals into a particular form. Here the form is
the syllable Hung. This is the syllable Hung.

The syllable Hung is divided into five parts.

The bindu is the dharmadhatu wisdom of the Buddha family. The crescent is the
mirror-like wisdom of the Vajra family. The head of the HA syllable that’s in

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there is the equality wisdom of the Ratna family. The body of the Ha and Ah
together are the discriminating wisdom of the Padma Family. And the shapkyu
down to the bottom the little twist at the bottom is the all accomplishing wisdom
of the Karma family. So when you visualize the Hung which becomes
Vajrasattva, Vajrasattva is the sixth Buddha, he is the quintessence. Do you know
what essence means? It’s like…you say…when you give someone a piece of
chocolate and they say, “oh that’s so good, that’s like the essence of chocolate, it’s
the very chocolate of chocolate.” Quint means five it’s a prefix meaning five, it’s
the essence five-fold over, for our practice this is really a wonderful word. The
quintessence, all five Buddha families mixed together, the quintessence of Buddha
families is Vajrasattva. Vajrasattva is all five Buddha families in one being. This
is why he has this clear light white quality. He is all of them mixed together into
one thing.

And you visualize…But here again the language begins to become harder you
don't visualize a Hung, you are the Hung, there is nothing but the Hung, emptiness
has become a luminous cloud of Bodhicitta that becomes a Hung and until such
time as there is only a Hung and nobody visualizing a Hung, you have not done
the first visualization. The first visualization is the single pointed concentration on
the syllable Hung to the exclusion of the existence of anything else, there is
nothing else, there must be nothing else. Because the very next visualization is that
the very elements from which the world of Vajrasattva is going to come and the
palace are going to come from that Hung there is nothing else there cannot be Sky
visualizing Hung. The total absolute concentration of your awareness must be
nothing other than the syllable Hung. Not some one visualizing a Hung. Does
that make sense?
Thinley Norbu Rinpoche says, the meditative absorption on the primary cause is
the joining of the Union of emptiness and all appearance compassion. This is
called the rigpa, pure awareness. Meditating on the white Hung is a bliss, clarity,
and emptiness. The bliss of the appearance, the clarity of the second samadhi, the
emptiness of the first samadhi. So bliss, clarity, and emptiness are the third
samadhi, the second samadhi, and the first samadhi in that order. The emptiness,
clarity, and bliss are the first Samadhi, second Samadhi, third samadhi. The
nature, same quote, "the nature of mind taking this form of the white Hung this is
a very important point and should be done with complete and total concentration.”
So the very important point is that the bliss, clarity, emptiness, the nature of your
mind takes the form of the white Hung.

This lays the foundation for the recognition of rigpa, in trekchod practice. If you
accomplish…the beauty of our path is that it is a step by step graded path. And if
you accomplish each step, the next step is accomplished more easily. So the
accomplishment of bliss, clarity, and emptiness together is the seed syllable of the
deity in the third Samadhi, causes the recognition of rigpa and trekchod to come

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very swiftly and easily. You accomplish the Korde Rushen practices of separating
samsara and the fully enlightened state and you recognize rigpa. You recognize
the manner in which all appearances are the same bliss, clarity, and emptiness as
the Hung.

So you're not visualizing yourself as the Hung you are the Hung, yeah? The union
of emptiness and clarity there is nothing except Hung, not something else being
you being the Hung. That's the key he is talking about. This is the key point of all
generation phase. When you are being the deity you are not you Tom, Ed, Betty
being Vajrasattva. There is no Tom, Ed, or Betty; this was eliminated in the first
samadhi. There is only rigpa, only awareness appearing as a Hung, or the syllables
or the palace.

This is also if one understood this completely one wouldn't talk about whether the
deity and the Palace and the consort, you wouldn’t ask, “well which is more
important the deity or the consort, are the equals?” Because they all come from the
Hung, they are all the same thing. There isn't anything else so what the hell... if
anyone is asking “well is the deity and the concert equals?” they are still within
the power structures the structure of this idiot realm of human beings with all its
manipulation and power plays, and who is equal who is higher, and who is lower.

But in the realm of Vajrasattva, the Very joyous, and this is why it's so joyous it
doesn't have any of that. All of it, the elements the universe is made come out of
the five Buddhas which are the syllable Hung and the consorts the palace is
nothing but the radiance of the syllable Hung, the throne, the deity, the consorts,
the implements, everything, the mantra, all are coming only from that.

What does it mean to say awareness being Vajrasattva so there is only rigpa which
is awareness with being Vajrasattva or the Hung in this case being Vajrasattva (?).
When the empty purity unites with the luminous clarity, this gives rise to
appearance, the appearance Vajrasattva. The appearance ultimately is without
even the feeling being. It is beingness as we use in the English language but it
doesn't even have some notion beingness. It's simply appearance when emptiness
and clarity come together—boom!—there’s appearance. Yeah?

It's not separate from the emptiness or the clarity they're not three different things
there’s emptiness clarity, boom, appearance, yeah? By unifying the emptiness and
the clarity some appearance will always appear and emptiness and clarity are
always unifying. It will be in some sense we have to use the word, the verb to be,
to describe it linguistically. But it’s still only empty appearance, the word to be is
actually wrong it's just empty appearance or appearance emptiness. This is how
all things in the fully enlightened state or samsara, are in truth. So then later when
you study Longchenpa’s Chöying dzöd, his Precious Treasury work on Dzogchen

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and he is endlessly talking about samsara and nirvana are perfect and whole,
pleasure and pain are perfect and whole, in the nature of awareness this is what it
is saying, in the nature of awareness whatever appearance arises, emptiness clarity
suddenly appearance and there isn't anything else, this is how all things are in
truth. In the nature of awareness in the ground of awareness, all phenomena do not
and cannot stray from the ground of awareness this is what we are trying to
recognize.

All right, we’ll stop there.

Commentary IV

Ok. So in the first section of the generation phase of the practice from- OM MAHA
SUNYATA JNANA SVABHAVA ATMAKO HANG through Undefiled elaboration, purity
of wisdom magic: that’s the three samadhis. Undefiled elaboration, and in the first line
we had unelaborated suchness, and in the last line of the 3 samadhis you have undefiled
elaboration which is the hung, right. After that comes the beginning of the creation of
the entire world in which you as the deity are abiding. You and the world in which you
as the deity are abiding are not two different things. The world of the appearances of
the deity is the wisdom mandala of the deity. Dungse Rinpoche says on page 10 of
White Sail I believe, perceiving is the deity, the mind which perceives is shunyata,
emptiness, and what is perceived, the manifest appearances perceived are the wisdom
mandala, right. So again as I stressed yesterday the wisdom mandala is not separate
from the deity it’s all one aspect, appearance arising inseparably from the shunyata
wisdom mind. So here from the hung which is the only thing that exists, there is no you
meditating on yourself as a hung as we discussed yesterday, there nothing else there is
only this hung, yeah. The next section of the text says:

Spontaneous clouds of syllables appear to form the realm of joy

The world and all its numerous beings are the pure land Very Joyous.
E YAM RAM VAM LAM SUM (then)
DHRUM BISHO BISHUDHE
From the thunderous sound of vastness, a self occurring celestial mansion.

So now you have the space, which is suffused with blessings, the protection circle, and
the mind prepared by the three samadhis and you have begun to recreate the universe
from pure awareness and really it is important here to remember that we say you’re
recreating but in some sense what you are doing is recognizing the way things always
were to begin with - re-cognizing “re” meaning again, “cognizing” meaning to know.
You’re knowing again the mandala of appearances that are all around us all the time,
but in order to do that in order to bridge the gap from impure view to pure view we
practice actually recreating appearances from emptiness. So from awareness come the

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elements which form appearance, space, air, fire, water, earth these are the five Buddha
consorts, right, from the 5 Buddha families, 5 Buddha consorts, and then the 5
aggregates of form, feeling, perception, consciousness, formation are the 5 male
Buddhas.

So here the 5 elements, which are inseparable from the 5 Buddha consorts, are
emanating from the HUNG which is the nature of the 5 Buddha families, right.
Remember we went through the HUNG and the different parts are each the Buddha
families. So this is done by, there is this phrase that Guenther uses which I like a lot,
this is done by contemplating of imaged feeling and felt images. So we contemplate
imaged feelings and felt images. The imaged feelings and felt images are the seed
syllables and the emblems or symbols of the 5 elements and they are imaged feelings
because each of the 5 elements is not separable ultimately from different mental states
and wisdom states, right. I mean mental states here in the sense of wisdom states.

So the water element connected to the vajra direction is connected to the wisdom of
clarity. The western direction is connected to discriminating wisdom and the warmth of
aimless great love. So when you visualize, for instance, the fire element, we will get to
the details of how you visualize in a moment, it’s an imaged feeling and the triangular
pyramid shaped red triangle with fire around it that’s visualized is an image but it
contains the wisdom aspect of the Buddha consort, which is Pandaravasini in this case,
who is the vastness of aimless great affection. So it’s an imaged feeling and a felt
image. The goal here is to move beyond perceiving form as solid and rather seeing it as
a radiance of light that contains wisdom qualities. You have to, we have to
contemplate, ‘til such time as we begin to understand that the very structure of
appearance before we de-structure, all solid concrete dualistic appearance.

Now we’re restructuring we are allowing form to reemerge as a structured process and
in that reemergence form is not just solid and concrete it is shimmering radiance of
particular qualities of wisdom. So one is trying to come to a realization of the way
mind, sound, light and form are a single play. This is the practice of how mind is
enworlded. How the deity is embodied, yeah. How or what we are practicing is
allowing embodiment and enworldness. First we are enworlding yeah, and then
embodying wisdom in a particular deity form, without ever straying from the open
spacious qualities of pure wisdom, so that we can see the appearance without becoming
fooled somehow by the appearance. Fooled that one the appearance is somehow
separate from the cognizing entity and two that the appearance has some external rigid
quality that is real, yeah.

So then all of appearance, both apprehender: the one who perceives - and referent: the
object perceived, disappear in a single wholeness. Is this making any sense at all? Ok.
By uttering the syllables which accord with the elements the elements come into being.
From EH which is the letter e, arises the blue triangle of space and Dharmakaya, the

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bhaga of the buddhas, the womb space of the buddhas. Guenther translates the name
for this element as the mistress cleft because space is the womb space, the bhaga of the
lotus, the vagina, from which all buddhas emerge. This is meant to be rather a
evocative symbol yeah, it implies all the qualities of nurturing and pleasure, sensuality,
that the symbol of female genitalia is suppose to provide without all the freaky, it is not
a freaky pron image, it is utmost sensuality, yeah. So from the hung falling like a
shooting star is the syllable EH. You can visualize the syllable actually falls from the
HUNG and becomes a downward pointed pyramid of deep, deep blue color like a
beautiful, beautiful sapphire blue, and the downward pointed triangle, pyramid, in some
sense shows the manner in which it is opening out, space is opening out, to become a
place or a context where everything can appear.

Next comes YAM crossed vajras and a green wind and you can look at the pictures I
gave out the other day. There’s on the cover of Generating the Deity, the old copy of
Generating the Deity, is the traditional Tibetan representation of the stacked elements
and on Herbert Guenther’s Creative Visualization book is a nice picture of a computer
generated version of the stacked elements and those will get reproduced and put in the
packet that comes with the Vajrasattva practice. So next you visualize from the HUNG
drops the YAM syllable which turns into a crossed double vajra, crossed vajra with
green wind emanating from it and then next comes RAM which an upward pointed
pyramid with fire around it. Then comes VAM which is a sphere of white water
element, yeah, and then LAM which is a square of golden earth. So these are the
elements, they all appear in space. Got that?

On all of this then the syllable SUM which stands for Mt. Sumeru falls from the HUNG
and becomes Mt Meru which is made of diamond, sapphire and ruby. So on the top of
the earth element comes the mountainous, vast mountain, which is the mountain of
appearance for our realm. Mt Meru has a lot of different meanings. Outwardly it’s the
mountain around which the continents of our particular human realm are. Inwardly, it’s
the spine and the four limbs or the Mt. Meru and the four continents. Secretly it’s the
central channel and the four charkas, Mt. Meru and the four continents. So it’s made of
diamond, sapphire and ruby. One third of it as you go around it this way is made of
diamond, one third sapphire, one third ruby because it represents the three channels,
sapphire being the central channel, diamond and ruby being the right and left channels.

On top of Mt. Meru is an open plane on which is a crossed vajra laying flat and on this
is a huge lotus in the center of which is the palace. So you visualize the earth element,
then Mount Meru, on the top of Mount Meru is an open plane, then on this plane is a
huge crossed vajra, and in the center of the crossed vajra is a lotus, an enormous lotus,
this lotus of awareness, and in the center of tha,t is the palace of Vajrasattva, so what
we have is the elements formed, beginning with space, the elements and the structure
which is increasing structurization, right, from space to earth, arise and then the
mountain which is the particular realm of, in which our beingness finds itself, then on

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top of that mountain is the pure vajra ground where the palace, the dwelling place of the
deity is.
So what we are getting is ever increasing immediacy of appearance of the world in
which you would live, so now we are all the way to the house, we built the house, we
are going to build the house for the deity, so. The ground on which the palace and the
lotus are, made from infinite number of vajras, this crossed vajras and then vajras
everywhere, then there is the lotus, then, the pollen bed of the lotus is, each thing is
infinitely large, so there is some sense in which if one thing is infinitely large and there
is something on top of it, they both couldn’t be, but this is, what Tharchen Rinpoche
calls the cartoon mind aspect of Vajrayana, each thing is infinitely large, there is a lotus
and on top of the lotus is a sun disc, and on the sun disc is another crossed vajra, you
following this? In the eastern direction the vajra is made entirely of diamonds, in the
south direction it’s made entirely of citrine, just different jewels of the different colors,
in the western direction, the vajra is made entirely of rubies, in the northern direction,
made entirely of emeralds, yeah? And all of this, the idea of all of this is that it purifies
the notion of being ordinary and awakens the intuition of perception as a pure land,
yeah? You’re practicing seeing the way in which all perception is a pure land. If you
practice this deeply enough it will extend itself to what you call ordinary perception as
well.

So then, the next line in the text:

DRUM BISHO BISHUDHE

DRUM, sometimes is with a “B” and sometimes a “D”. It’s a sound like thunder,
or, the sound of a - one lama describes it as the sound of a immensely powerful
motorcycle engine revving. Other times, it’s described as like the sound of
thunder rolling across an open plan. It’s the sound of emptiness exploding into
particular appearance, here the palace and the deity. Then, BISHO BISHUDHE
means, is just the variety of purity—that all kinds of variety of purity are going to
arise from this thunderous sound.

So, the line in the text is:

DRUM BISHO BISHUDHE

From the thunderous sound of vastness, a self occurring celestial mansion.

The Magical Martix text, in the Guyagharba we talked about yesterday, says - in
this section of the text, says “Everything is gathered within the secret palace, the
space of BRUM, activity and the nature are pure as the precious vessel of
Buddhahood.”

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So, externally this sound BRUM is the seed syllable of the palace, and internally
it’s the seed syllable of the secret place of the consort. You understand secret
place of the consort means the womb-space or vagina and cervix of the consort,
yeah? This is the secret place of the consort, which is the origin place of all
buddhas.

The meaning is, BISHO means “varieties,” BISHUDHE means “naturally pure.”
So, from this line the square palace of great bliss arises, which has four doors, and,
let me pass around, you guys can pass around, you get a, first the—yeah, the
mandala drawing, is it upstairs? Here, you can pass around Generating the Deity
and The Creative Vision because those are two nice images of the way the
elements stack. You can take a look at them and then pass them around to other
people. Um, then, we’re going to pass around a very nice photograph, a color
photograph of a three-dimensional mandala, in this case this is the mandala of—
that’s built for the Guyagharba Magical Matrix, which is a Vajrasattva, the oldest
of the Vajrasattva texts.

So, the palace arises and then everything about the palace has particular meanings.
There’s are four doors, the palace is square, it sits on top of the vajra so it has four
directions. The vajra comes out from the four doors, four entryways, and the four
doors represent emptiness, singleness, aimlessness and uncompoundedness.

So, emptiness is that all phenomena have no inherent nature. Singleness—while

they appear, characteristics have no inherent nature. Aimlessness—freedom from
cultivating, restraining, accepting or rejecting. And uncompounded—Mind’s
nature is free from activity or any effort. So, as you carefully learn about the five
buddha families you need to understand what direction this refers to. Emptiness is
the entryway of the Eastern direction. It’s the Vajra entrance, which symbolizes
that nothing has inherent nature.

And then in the South, the entrance at the southern direction, which is yellow, is
singleness, which is that even though characteristics, the richness of
characteristics, the Ratna family, arise they have no inherent nature.

And then, in the West, aimlessness, which is the Padma direction, is the freedom
from cultivating, restraining, accepting or rejecting. It is simply a tender affection
for everything without cultivating anything, accepting anything, rejecting
anything, or restraining anything. It is sort of a presence of tenderhearted
compassion.

And then the North, uncompounded, it’s that Mind’s nature is free from any
activity. Dungse Rinpoche says in one of his books, that the way you can tell if
you’re a buddha or not is whether you have work. If you have work, you’re not a

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buddha. Buddhas don’t do work because uncompounded mind is free from any
activity or effort. There’s only spontaneously accomplishing activity, which the
buddha doesn’t feel he’s doing. Buddha says to Shariputra in the Prajnaparamita
Sutras, “Shariputra, does the Buddha work for sentient beings?” Shariputra
responds, “oh no, Lord, oh Lord, no he doesn’t for if the Buddha had a notion of
being a buddha who works, a notion of working or a notion of sentient beings,
then the Buddha could not be a buddha who works for sentient beings.

So, these four doors—what you want to see here is that the whole visualization has
this beautiful symbolism, that existence itself, appearance itself, whether it’s
appearance of all the world or your own body’s appearance or the visualization
here has symbolic meaning, right? That each of these doors is an entryway into
the deity of the palace. The inside of the deity of the palace is where the deity
himself resides, which is the essence of perceiving and Being.

And then the deity’s essence is emptiness. So, what, you can think about, and you
should think about as you do the practice over time. What’s being said here is
that, you can’t enter into the deity’s abode, you can’t get into the deity’s house
except through one of these four entrances, yeah? That these are the—without
these qualities, without these understandings, there’s no way to even enter the
deity’s house. Right.

The four doors are also considered the four immeasurables, which are, the wish for
all sentient beings to receive happiness and love, the wish for—to free all those
tormented by suffering, the wish that those with happiness never be separated
from it, and the wish that those with attachment and aversion be free from them.
So, Longchenpa states this in one of his commentaries: “The wish for all sentient
beings to receive happiness is love. The wish to free all those tormented by
suffering is compassion. The wish that those with happiness never be separated
from it is sympathetic joy, yeah? Love, compassion, joy, for those with
attachment and aversion be free from them and abide in evenness is equanimity.
So, Love, compassion, joy, equanimity—these are the four immeasurables.
They’re called immeasurable, because no matter how long you spend trying to
measure the benefit of those qualities you could never come to the end of them.
The four doors are also this. It means you must develop these qualities to enter
into the abode of the deity.

Now, going up to the palace, there’s a set of steps that goes to each doorway. And
over time, it seems like a lot right now, but over time it’s not really that much. Bit
by bit you memorize all of this so it becomes second nature to know it. Just like
you know that you have shoulders, elbows, finger joints, knee joints, ankle joints,
you don’t have to think about it you just know it. You don’t have to think about
all the different parts of the external aspect of your body you just know them all.

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If some—if you’d never seen a human body and someone described the whole
external aspect of the body to you then it would seem like a whole lot to
remember, but because you live the human body it’s not really so much to
remember. Does that make sense? Yeah.

So, there are eight steps up to the entrance, which are the transcendence of the
eight worldly concerns, and also what is called the Eight Perfect Freedoms, yeah?
The Eight Perfect Freedoms, according to Longchenpa, are—because unceasing
inner phenomena give rise to all outer phenomena, outer forms are seen as magical
empty appearances. Thereby reversing fixation upon appearances as true. This
equals the perfect freedom of form possessor watching form. He’s saying if you
actually understand that inner phenomena give rise to outer phenomena, that the
whole world around you is nothing but the manifestation or the enworldment of
your mind’s inner phenomena, yeah? Then this will reverse fixating upon
appearance as true. This is a really good thing, because outer phenomena—then
you can‘t blame outer phenomena, even outer phenomena people, because they’re
simply the manifestation of your inner phenomena, yeah? This reverses fixating
on them as true. You have to contemplate again and again—outer phenomena.
This is the first step up to the entranceway of the palace. The first step is outer
phenomena, or the manifestation of inner phenomena. You contemplate it again
and again and again. But contemplating that you understand that you can’t—
there’s no point in fixating on outer phenomena, and by doing that you attain The
Perfect Freedom of Form Possessor Watching Form. You’re the form possessor;
all forms are possessed by you, they manifest from your mind.

The second perfect Freedom is without any concept of inner or outer is seen—
without any concept of an inner, the outer is seen without fixation on outer or
inner as true. This is The Perfect Freedom of the Formless Watching Form. So,
the eight perfect freedoms, which are the steps up to the palace, become more
subtle as you go up them. So, the first one is that outer phenomena is the
manifestation of inner phenomena. The second one is that if you see—if you give
up all concepts about inner phenomena, then outer phenomena is utterly seen
without fixation because it is just the manifestation of the inner phenomena which
you have no concept in any longer. So, there’s no fixation that outer or inner is
true. The first one leaves you with the concept of inner phenomena, that outer
phenomena are the manifestation of inner phenomena. But now we give up any
concept of phenomena. Now outer and inner are seen as devoid of any real truth.
This is The Perfect Freedom Of Formlessness Watching Form, instead of the Form
Possessor Watching Form.

The third Perfect Freedom is seeing everything as one taste of emptiness liberates
grasping—Perfect Freedom Of Attraction, yeah? So, if you see everything, now,
outer and inner as empty, if you have no concept of outer and inner, then this

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would liberate grasping to outer or inner phenomena, and then attraction is
liberated.

Four, seeing mind to be like the sky—Perfect Freedom Of The Sky-Like Limitless
Sense Sources. The sense sources, there but empty, are now sky-like sense
sources.

Five, realizing everything is the play of Wisdom Mind is The Perfect Freedom Of
The Limitless Consciousness Of The Sense Sources.

Six, being without any duality is The Perfect Freedom Of No Sense Sources At
All. This is a very subtle, very, very, perhaps most subtle of all these points. The
sky-like sense sources are the sense sources appearing even though yet empty.
Without any duality there can’t be any sense sources. When you rest in non-
duality there is no eye, no ear, no tongue, no nose, none of these things. Because,
there can’t—there isn’t me seeing you, there is no seeing, so there’s no sense
source. This is, yeah, very, very subtle.

Seven, the pacification of all experience is The Perfect Freedom From Conceptual
And Non-Conceptual Sense Sources.

And having eliminated any consideration, fixation, grasping to phenomena, is The

Perfect Freedom Of Exhaustion. This is then also equivalent to the fourth of the
four stages of tögal practice, which is the exhaustion of all phenomena. It is
simply—there is nothing—you can’t—there’s--you can’t say there’s phenomena,
you can’t say there’s not, you have no thought about it, there’s no sense source,
there’s no anything. It’s the exhaustion of all phenomena, which really is also the
exhaustion of all conceptuality. There’s nothing left to think about. You can’t
think about phenomena or not think about phenomena. There’s no sense sources,
there’s no not sense sources, yeah? There’s just the exhaustion of everything and
anything. Mind’s conceptual fabrications are just exhausted. So, these are the
eight steps that lead up to the four doors that enter into the palace.

Lastly, the eight steps symbolize The Eight Lower Vehicles leading to Ati. So,
one is that they transcend—the eight steps are that you have to leave behind the
eight worldly concerns--success or failure, yeah, pleasure, pain, gain, loss, fame,
shame--you have to leave behind, to enter into the palace you have to leave behind
the eight worldly concerns. It doesn’t mean if you had a job you even have to quit
your job, but you have to give up all concern with success or failure. This is like
what in, Bhagavad-Gita, Krishna calls Karma Yoga—you do your actions, do your
actions and do them fully, with no concern for the results. Who cares? What
business is it of yours?

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And inwardly they represent The Eight Perfect Freedoms. And then they also
represent the Eight Lower Vehicles.

In the Nyingmapa Lineage we have 9 vehicles.

3 outer vehicles: The Shravakas, Prattikya Buddhas, Mahayna
3 inner: which are the outer tantras
And then the 3 final: which are Maha Yoga, Anu Yoga and Ati Yoga.
The 8 steps are the 8 vehicles, and then leading into the palace, which is sublime
Ati Yoga Doctrine.

The square palace of Great Bliss has 4 Doors and 4 windows. The outside of the
walls are in 4 colors, each side one color. And this is different according to
different terma traditions. Here. Sometimes it is said that each wall is made up of
the 4 or 5 five colors of the Buddha families, in vertical stripes sometimes in
horizontal stripes going up the wall. Here each wall simply corresponds to the
color of the Buddha family of that particular direction. Yah?

The walls of the palace are made of crystal. And the light which hits it causes
bands (…not though that it’s a simpler description.) Each wall is made of one of
the colors. But each wall is made of Crystal of that color. When the light hits it, it
causes the other colors to sparkle within that wall as well. Yah? There are jewels
of diamond; gold, ruby and emerald studded in the walls as well as the windows,
displaying the five wisdoms within the five wisdoms and the Buddha karmas. The
windows are (and I’ll get into the windows in just a second.) So the walls
represent the five Buddha families, then in the walls are windows. And the
windows have four particular shapes which are the mandalas of the four Buddha
Karmas; Pacifying, Enriching, Subjugating and Destroying.

And then along the top edge of the wall and along the edges of the windows are all
kinds jewels of different colors and these represent that fact that the five wisdoms
are in the five wisdoms. So, the Buddha family is not simply the Buddha Family.
The Buddha family also contains the Vajra family, Ratna family, Padma family,
Karma family. The Karma family also contains the Vajra family, the Ratna family,
the Padma family and the Buddha family. The five interpenetrate and they go on
interpenetrating this way until they make an almost infinite number of subtle
variations of quality and activity. You follow that?

So then in the four walls… It’s not as complicated as it really sounds. You got 8
steps going up, then you have 4 large entrances. You can get into such
excruciating detail. The entrances have pillars that hold them up and symbolize
certain things. We’re just going over the basics right now. And then you go in the
palace and the four walls are in the colors and then there is a huge dome, blue
domed roof. So the 4 colors.

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In the wall, one window in each wall and each window has a shape displaying the
particular Buddha karma of that direction. So the windows are: Square and
studded with diamonds displaying the pacifying karma of the Buddhas and the
mirror like wisdom. So in wall in the Eastern direction which is made of clear
white crystal, there is a window. The window is square and the window is
surrounded by diamond, yah? And this represents the mirror like wisdom of the
Eastern direction. So then I have a little in the notes here that you’ll get, I put a
quote from Longchenpa’s commentaries for each of the windows about the
different wisdoms.

“The mirror like wisdom has pacified the characteristics of the dualistic
mind.”

What’s fundamental about the mirror like wisdom, So you’re looking, when
you’re standing in the palace and looking around. You see that square window and
you understand that it symbolizes the Buddha karma of pacifying. And
fundamentally what it
means is pacifying the dualistic mind.

The next window is circular and framed in gold symbolizing the karma of
enriching and the equalizing or equanimity wisdom. So from East you go to South;
which is the wall is yellow and the window is circular and it’s framed in gold. And
it represents enriching, because the Ratna family is the enriching quality. And of
this Longchenpa says…

“The wisdom of equanimity is that which does not abide in the limit of
samsara or nirvana. Without abiding, resting in tranquility is said to be the
great nature of equanimity.”

So this richness and equanimity these are the two wisdom qualities. Yah?

The half moon shape studded with rubies in the Western direction symbolizes the
karma of magnetizing and the discerning wisdom. And this is the Padma family.
This is the maganatizing. And the half moon is shaped just like a perfect half
moon. Sometimes it is said to be a bow mandala because it is shaped like a bow.
Yah? Longchenpa says of the magnatizing…

“Discerning wisdom is understanding all knowable things without

confusion.”

This is important the discerning wisdom of the western direction is not that it’s
picking this and that. Yah? It’s not dualizing and separating things. It simply

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understands things instantly. It discerns the actual essence, which is emptiness of
everything as soon as it’s seen. Yah? When we say that pleasure and pain are
equal in the nature of awareness. What’s being said here is not that necessarily that
pleasure and pain are equal to the body. That’s just silly. Yah? If you drop a brick
on your toe, or you know if I drop a brick on my toe or I kiss Khandro those are
two completely different sensations. Right? But, both of them have the nature of
equalness which is luminosity, because the essence of both of them is emptiness
yah? So they have equality nature and that emptiness is luminous which allows
any perception or experience to arise at all. And so they all have equal nature of
luminosity in the nature of awareness. It is not saying that they are somehow the
same. Chocolate and vanilla are not the same buy they are equal in the nature of
awareness, because they have empty luminosity as their essence. This make sense?

Triangular and studded with emeralds symbolizes the karma of destruction and the
all accomplishing wisdom.

“All accomplishing wisdom engages in whatever activity is necessary to

meet the needs of those to be tamed.” Longchenpa says.

Right? So without engaging in any work, it has no work or effort, the Northern
direction has no work or effort. But the spontaneously accomplished activity, it
simply finds itself doing whatever needs to be done, to tame beings. Yah?

There’s someplace I was reading Nirsargadata Maharaj. He was giving a talk, he

laughs he’s amused by his own speech. He has no idea this body is now going to
say this. He doesn’t think before he speaks. Simply spontaneous activity arises.
He’s as surprised by it as anybody else. Right?

Alright, so then other aspects of the architecture and if you don’t know what these
things are you can just look them up and look at the picture. It says in the back of
Generating the Diety. He shows the mandala, which a mandala is simply the
blueprint of the palace and he shows what all the different parts are.

The cornices symbolize unchanging wisdom.

The garlands of jewels which hang from it are the unity of the three kayas beyond
meeting and parting.

The eaves (overhanging eves) symbolize the compassion of the Buddhas that
protect all beings and the kindness of the Lama.

The portico (which is like the porch outside that runs around the whole palace. It’s
like those Southern mansions that have the porch that go all the way around it.)

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The portico is the vajra body’s support of the ornamental play of awareness as
offering goddesses and offerings. Because the goddesses, the 16 offering
goddesses stand on those, the portico that surrounds the palace. Because the palace
is really your world, right? So the offering goddesses stand there. They’re the
sensual offering goddesses.

The railing on the portico is the supreme guru’s protection of all beings.

On the portico are the five offering goddesses each emanating five more from their
hearts. And they offer forms, sounds, scents, tastes and feelings as clouds of
pleasurable sense perception.

So, when you’re doing your practice. Sometimes you spend a long time
cultivating, especially in the beginning, cultivating this visualization. Other times
(finger snap!) it’s just very fast. You sing the syllables for the visualization of the
elements, and then you visualize the elements stacking. You can just stop at that
point, or just do it very swiftly.

Then you sing, starting with BHRUM, the celestial palace manifesting. And you
can stop there and really cultivate and visualize. You can walk all around the
palace.

I was writing back and forth some emails, with this woman who is a student of
Dungse Rinpoche’s and I sent her a song we had done. And she sent me and back,
and said “oh yesterday was Dakini day and I spent all day visualizing walking
around Zangdak Palri.”

So you can visualize that you, there’s the palace. Right? Now the palace arises
from the HUNG as you but you can now also look at all the different parts.
There’s the 8 steps that lead up and you can contemplate what the 8 steps mean.
Here are the 4 doors, and they’re the 4 immeasurables, and these other 4 aspects.
And you can go in and look at the different walls and the windows of the Buddha
Karmas that look out on the world. See cuz they look out on the world. Each one
is an activity and a way of looking and acting in the world. You can look all
around. You can look at the great blue dome of space; the element of the central
Buddha family. And contemplate the meanings. This is my world, this is where I
live. Right? This is my en-worlded being. This great mountain of Mt. Meru
comprised of preciousness this palace comprised of luminous horizons of
meaning.

Then at the center of the palace, the palace like one huge room and at the very
center of it is the throne, the throne where the diety arises. And the line from the
text is:

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An elephant throne and stainless lotus, sun and moon seat, syllable HUNG.

The elephant throne is the throne of the direction of Vajrasattva here. Sometimes
the throne for Buddhas in general can be lion thrones. But then there are throne of
different directions also. Yah? Then this would mean that Vajrasattva here in some
sense is being connected with the Eastern direction. Though ultimately he is
transcendent of directions, but the elephant throne is.

The elephant throne represents the ten strengths. So the elephant throne means
there is a square throne and at each corner of the throne there is an elephant at
each side, so there’s 8 elephants and each of the 8 elephants are holding on their
shoulders the top piece of the throne on which is the lotus.Yah? So the elephants
are profoundly strong they represent the ten strengths which are relevant in tantric
practice but not in lower paths.

There are 10 strengths which as a trantrica over the course of lifetimes you must
embody for the benefit of other beings. The 10 strengths are:

1. Whether to engage with objects or not. (This is a strength. There are objects
that are worth engaging with and objects not worth engaging with.)

These 10 strengths have a lot to do with when you enter into the phase of
benefiting beings. And you know, Sangchen and Khandro and I can tell you from
hard earned experience that’s a, that’s a big one. You really want to; you make
mistakes you learn over time, you really want to embody the wisdom. Better you
embody it in retreat. You won’t have to make the same mistakes we’ve all made.
Yah? Whether to engage with particular objects or not.

2. The fully ripened karma of sentient beings. (Which means the strength to
see what the fully ripened karma of any particular being would be like; so
you understand what their qualities are and therefore can help them
according to those qualities.)

When it says Buddhas help beings according to the minds that need to be tamed.
You need to know those minds very deeply or you won’t know which quality to
apply to them. It might seem like pacifying is necessary but when you look deeper
in their mind you might see that enriching, or subjugating or destroying is actually
more necessary.

3. Concentration, Samadhi and liberation

4. The various aspirations of those to be tamed

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 5. Their various elements – the sense bases (how their body functions so you
know how it can work)
6. Supreme and inferior faculties of the beings (which of their faculties,
because there are stronger and weaker in each being)
7. The five classes of beings and what paths will lead them
8. Recalling one’s own and other’s previous lifetimes
9. Knowing the birth and death of beings and how to transfer consciousness.
10. The exhaustion of contaminants

So these are just all things worthwhile to know when you are helping beings that
are all very subtle and obscure. And the elephants, when you contemplate the
elephants holding up the throne, what you are doing is sowing the seeds for these
10 strengths to manifest in you at the time of Buddhahood.

Then the next lines are:

An elephant throne and stainless lotus, sun and moon seat, syllable HUNG,
From its rays of wisdom kindness, appears the Lama Vajrasattva.

Light rays go out, and it says in parenthesis:

(light rays go out and shimmer with wisdom purity making offerings to all Buddhas and
recoverge with their power and blessing to become Lama Vajrasattva)

So, now you have the elephant throne. Then we have the lotus, the lotus
represents purity. The lotus grows up out of the muck of samsara. The same way
that in a pond - down at the bottom of the pond out here - the muck is disgusting,
stinky, gross, mud. And then the lotus plant grows up and then the lotus itself
actually grows even out of the pond and it opens completely outside the pond
itself. In the same way appearance of buddhahood opens outside, completely
outside, of the muck of samsara. Without sentient beings there are no buddhas.

There’s a beautiful poem of the Zen master Hakuin who says:

“Outside of water no ice, outside of sentient beings no buddhas.”

Right? Embodied deluded existence is the ground of Buddhahood, sometimes it’s

said paradoxically, because if you weren’t you – a deluded sentient being – no
Buddha could arise as the result of purifying. The word for Buddha, Sangye, ya,
means, “completely purifying” and then “all auspicious qualities” coming
together. So you have to - when you completely purify and then are completely
replete with auspicious qualities, this is Buddha. You have to have the ground
from which the lotus can grow. So the lotus of pure appearance, and then on top

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of this is the sun and moon seat. And the sun and moon seat represent the white
and red elements that come together to form a child. So when your parents had sex
the white element of semen, the red element of ovum come together to form a
fetus, right? IN The same way, when you’re doing diety yoga visualization you
visualize the lotus, the womb space, the sun and moon. You’re visualizing the
way the red and white tigles come together to form a Buddha. It’s said in the
teachings on what is purified, how it’s purified, and what the result is - that what is
purified here is the genetic and environmental limitations of your human birth,
yeah? The way it’s purified is by meditating on the manner in which appearance
arises from the union of the white and red drops, yeah?

So I was talking a little about this with the larger group the other day. Khandro
and I once watched a 60 Minutes episode in which they interviewed the children
of nazi butchers. Like Dr. Mengele’s son was interviewed, and some of the guys
who actually ran the ovens in the concentration camps and burned the people up –
the children of these people. And they all were, they were really depressing
people, and they themselves felt – because we all know we come from our parents,
we’re made up of our parents, we’re in some sense limited by our parents, we
might in an adolescent reactionary way struggle to be free of that, and different,
wildly different then our parents. Like we’re not - you know, Lily goes off to
Baptist church. Right? We’re going to be wildly different from our parents, but
even our reactivity to them is just to be imprisoned by them, yeah? It’s still,
there’s positive - early on, you know, Chodron just wants… “You’re the best
daddy ever in the whole world. I want to be just like you.” And Lily, “I don’t
want to be anything like you”. These are both a prison of the limitations, whatever
they might be, of the parent. So, these children of nazi butchers - they felt could
never in some sense escape this because… most people think they’ve escaped it,
because they don’t really have that intense of - of, parent basically. But these
people, who’s parents had done something so, so, terrible - they fear, they knew,
“Somewhere in me… that this is somewhere in me also”, you know? “This is
from the genetics and environments of my parents, and how will I ever go beyond
that?” This is only normal, and actually true for human beings, yeah. That we are
limited in some way by - people argue nature vs. nuture - is it our genetics or is it
our environment?

Of course, according to Buddhism this is a mute question because internal genetics

and external environment emerge – come about co-emergently, they arise co-
emergently at the same time. The outer phenomenon are the manifestation of the
inner phenomenon. That’s the first of the steps, right? So the outer and inner
phenomenon arise. You get the parents you get, and the environment they live in
all at once. All as one whole. So people argue - is it nature, is it nurture, and
which of those can we change to effect it? But this is giving you something much
more radical. It’s saying, as long as you stay in either of those you’re stuck and

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limited. We step outside of it altogether through empowerment and then through
the practice. By visualizing this way we see the real base of appearance, is not
genetics or environment. The base of appearance is the always enlightened
essence of the red and white tigles, which are the sun and the moon on the lotus.
So by meditating on the sun and the moon, we purify the genetic and
environmental disposition of our ordinary human birth, yeah. Does this make
sense? It’s really very important. Otherwise, you will never really truly accept
that you can go beyond the limit of being a human being.

As tantricas we are leaving human beingness behind in some fundamental way.

We’ve become much better kinds of beings, but we’re leaving in some sense the
sum total – not even just of our parents genetic and environmental dispositions -
but of the genetic and environmental dispositions of human existence all together,
yeah. We’re saying “My birth arises on the 10 strengths, the lotus of perfect
awareness, the red and white drops that form - according to the descriptions the
way appearance arises, yeah. The way appearance arises within - for instance,
third Karmapa Rinchen Dorje’s profound inner reality, the tiglechenpo – the great
indestructible bindu of wholeness – buddha nature - splits into the red and white
drop. These go up and – one goes up, the white drop goes up and forms a white
tigle in the head, and the syllable HAM. One goes down and forms a red tigle
below the navel, syllable AH. Along this the central channel is created from
which the chakras and the other channels, on which the fetus develops, yeah. The
spine develops somehow in line with the central channel, on and on.

The AH in the navel, and the HAM here – you have to understand in Sanskrit
when AH and HAM come together it makes a single Sanskrit word AHAM, which
means identity, yeah. The single identity of Buddha nature is split into two – AH
and HAM, mean male and femaleness. So, this is what’s being purified, and then
we visualize this and we visualize above the lotus the syllable HUNG again, which
is what everything appears from - the ground of innate awareness. And it sends
out light.

The sending out and reabsorbing of light at various points in the sadhana is
extremely important. It’s one of the most important points. If you’re going to
reduce other aspects, shorter, this has to be concentrated on in every – whether
you’re doing a long or short version of the sadhana. The HUNG sends out light
which makes offering to all of the Buddhas, yeah. The light goes out to infinite,
touching the heart of every Buddha making offerings. As it comes back, pleased
by those offerings, it brings the essence and power, the wisdom and power, of all
the buddhas back into the HUNG. To the HUNG already which was the essence
of all the buddhas, divided into the 5 parts, becomes the essence times the essence
– infinite times infinite of the Buddha. And then instantly this turns into Lama
Vajrasattva. So this is how we get to being Lama Va…you are Lama Vajrasattva

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then, sitting on this lotus yeah. Your appearance has arisen from the unity of
spacious purity and the red and white elements. The HUNG, the light, all of this,
and now Lama Vajrasattva is present. So this is the visualization up to the point
where the Lama appears.

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Vajrasattva Sadhana Tsog Offering:

Alright, all of you should have a text that says, Tsog from Blessings of the
Autumn Moon: Sadhana of Vajrasattva. We're going to be doing Déchen Karmo
practice during the summer retreat but we're going to do this tsog feast because it
can be used with any deity and it is inclusive of aspects. Many of Do Khyentse's
texts are extremely unelaborated, which is not uncommon, really, in hardcore
Dzogchen lineages, but they take for granted that you know all kind of stages and
aspects that are taking place in the sadhana so that they don't have to be
elaborated, necessarily, within the text. So, when you have a sadhana that has
various pieces in it that aren't in another one it's nice to use that so you can learn
the different aspects. So, first I'm simply going to read through the text because
even though most of you have the different Déchen Karmo trans-lung and wang
you don't have the Vajrasattva one. So…

RAM YAM KHAM:

Grasping burned, clinging scattered, and the stains are washed away,
OM AH HUNG:
From OM the skullcup, jewel encrusted, equal to the dharmadhatu,
From Ah the offerings as a feast, with HUNG the substance becomes pure nectar.
DZA:
From the pure realm Very Joyous come great Lama Vajrasattva!
Arise here now as rupakaya, ceaseless form of vast compassion.
E HAYA HE:

Now visualize offering goddesses emanating from your heart, spreading the five sense
delights to all directions.
The world and all its sense delights, are the offering of this tsog,
A la la the great samaya! E MA HO the single taste!
Impairment and all broken bond, naturally free without conceit.
Freed by pure samaya substance, freed within the single tigle,

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Freed of fault, flaw, infraction, freed within great equalness.

HUNG: The first part offered to the Buddhas, Vajrasattva and his retinue,
Please accept and grant the siddhis, please accept bestow the blessings!
OM MAHA GANACHAKRA BALINGTA PUJA KHAHI:

HO: By happenstance or intention, despite the ground of purity,

Fault and flaw arise with swiftness from confusion’s tyranny.
Confessed within the single tigle, atonement swift and sure is granted.
OM BENZRA SAMAYA SHUDDHE AH:

OM BENZRA MAHA SHRI HERUKA: NRI TRI SARVA SHATRUNG

AKARSHAYA DZA: DZA HUNG BAM HO:
HUNG: The Rudra of mind’s dualizing, the Rudra of conception’s grasping,
Hindering forces, obscurations, are offered into the pit of E.
Transfer consciousness with A A A SAPHARAN PHET:
Liberate with: DRA GEG NRI TRI SHATRUNG MARAYA PHET:
Offer the remains with: MAHA MAMSA RAKTA KING NI RITI SARVA RUDRA
PRATICHA PUJA KAH KHA KHAHI: HA HA HA: HI HI HI: HUNG HUNG HUNG:
PHET:

With OM VAJRASATTVA HUNG you yourself become the supreme Vajrasattva and
enjoy the tsog as an inner fire offering – after offering the remainders.

Remainders:
OM AH HUNG: HUNG JHYO:
Beings abiding on the edge, warriors, mamos, goddesses,
Please enjoy this great feast torma, delight, accomplish Buddha karmas!
UTCHITRA BALINGTA KHAHI:

Invoking the bond: chedo torma

HUNG: from the vastness, ten directions, from all places and all times,
Three Jewels endowed with pure compassion, think of me, bestow your blessings.
Yidams, dakas, and dakinis, rakta drinkers, oath bound guardians,
The time has come for supreme actions according to the needs of beings.
Pacify all terrible suffering, enrich the benefits and good,
Suppress the obstacles and harmful, destroy what can not be reversed.
Externally vanquish every hindrance, inwardly balance elements,
Secretly conquer five fold poisons and destroy the base confusion.

Tenma :
In the twelve times, day and night, your power corrupts the pure samaya,
But bound by oath and held by power, you serve the bond of Tro Tren Tsal,

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Accept this offering the great amrita, support our vows, make strong our aims
Increase the joy, uphold the splendor, spread the teaching to every land.
OM MAMA HRING HRING BALINGTA KHA HI

Stamping dance of Hayagriva:

HUNG: crushing the enemy, trampling the foe,
broken samaya and demons of view,
dissolving in vastness, in clarity’s bliss,
vanquishing through powerful pristine awareness!
OM AH HUNG SVAHA: LAM HUNG LAM STOM BHAYA NAN

Accepting the Siddhis:

HO: Space’s vast and pure display is the Bhaga of the Mother,
I the yogin of secret mantra call on those who dwell within.
Let rain down the ceaseless Siddhis, shower upon me timeless blessings,
Grant the powers of the actions, both ordinary and supreme.
OM BENZRA SATTVA HUNG KAYA VAKA CHITTA SARVA SIDDHI PHALA
HUNG AH:

Okay, so, Tsog Feast. When you practice tsog you are engaging the single
most sublime aspect of Tantric sadhana. Tsog feast is the quintessence of all
Tantric practices in a way. It, in some sense, rests on the ground of having already
unified or mingled one's mind with one's lamas mind to a large degree through the
sadhana that one has done prior to the tsog feast itself. So, one is engaging in tsog
not as a pitiful being seeking and searching for enlightenment, but one is engaging
the tsog as a deity in the manner of playfulness, in a fashion which is the display
of the natural play of pristine awareness. So, one is moving from the vision of
seeking after something to simply being in the midst of it. One should be in this
state by the time you get to the tsog through the practice. And then in the tsog
you're engaging the practice of -- through a series of ritual actions. Here a ritual is
a way of weaving space and appearance so that wisdom mind overcomes the
tyranny of dualistic mind. It's not enough just that our own mind-streams are
resting in the luminous, brilliant, self-recognizing wisdom awareness. Yeah?
Because we're not arhats. There, self-recognizing luminous brilliant wisdom
awareness washes like a tsunami across all possible appearances.

BRUM BUSHU BUSHU DE. From the vast emptiness all varieties of purities
arise. So, in tsog, we are transforming all of the world into the vast variety of
purities of wisdom awareness.

There is a sense when you practice tsog in a group, in its absolute most
profound sense, the very best of tsogs are practiced with an equal number of men

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and women all of whom are authentically, which means actually, not just in dress
rehearsal, but actually abiding within wisdom awareness, and then the force of
their collective, personal view. Everyone -- there is a publicly shared reality that
humans have made up of human karma which makes up the human realm. That
publicly shared reality is a certain configurational pattern of delusion. That's the
publicly shared reality. Tantricas cultivate a private, alternate reality in which they
cross a certain -- they go for themselves. They live in a completely, perhaps
different, world then almost everybody else. The two worlds overlap perfectly
occupying the same space in the same time but the Tantrica is experiencing a
completely different realm in the same way. According to Buddhas teachings the 6
realms, to hell realms, animal realms, human realms, to god realms, they all
occupy the same place and time. So this goes against the ordinary physics of
substance material phenomenon which says that two things cannot occupy the
same place or the same time. But, in fact, actually six, and really an infinite
number, but 6 basic patterns and their infinite sub-patterns, subsets. Six basic
patterns all occupy the same non-space of non-time. So, for instance, I, as a human
being, experience this glass of water as a cool, refreshing drink. But in this same
space, right here and now, beings that abide in hell realms are experiencing the
information pattern which I experience as a glass of water, as liquid fire. They're
dying of thirst and they don't see cool water. They see liquid fire. Beings in the
god realms see the most sublime amrita whose taste is a complete and perfect joy,
a deathless nectar.
There is a physicist, I think at Cal Tech, who's come up with this theory, that
there is, in fact, no three-dimensional universe at all. There's simply is
information. There's only information and information reading. The information
reads itself. There's not someone or something else reading the information.
There's simply a sea of infinite information and the information is reading itself
and it reads itself into patterns. And those patterns self-project a three-dimensional
or multi-dimensional reality in which it experiences itself as -- it is both the
reading and the experience of the reading at the same time. So, this is a little like
this in (that) I read this information pattern, this sea of information, as a human
realm and this is a glass of water. A hell realm being is reading the exact same
information as a burning hell realm. A god realm being is reading it as pure
delightful nectar of the gods.
So Tantricas, through their practice, are learning to read the mass of
information, which is awareness and appearance in a different pattern than the
ordinary human one. The human pattern is very intense. Its like the shackles, but
the shackles can be broken through the practice of pure view which is simply to
read the same information in progressively pristine and sublime patterns until one
reads it in a sheer, no-pattern fashion so that whatever patterns are arising
spontaneously are simply recognized as liberations as they arise. This is this
brilliant self-recognizing wisdom awareness. So, then it doesn't matter what
appearances are arising. It's all read in the same, profound, sublime fashion.

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 So, Tantricas are practicing this so then they tend to live, in some sense, a
private reality in the midst of the public reality of human beings. Sometimes their
private and public realities overlap and in cultures -- there are cultures that
actually respect this, or have in the past, respected this. When Sangchen and I
were at Bodnath Stupa a number of years ago, our favorite moment of our entire
pilgrimage -- we went to see the wonderful caves where Guru Rinpoche practiced
-- but our favorite moment of the whole pilgrimage was (when) we were standing
outside the stupa and there we suddenly noticed that there was a crowd around one
side. We went around the side and there was an old Tibetan fellow, Tantric
practitioner dressed up in his Tantric outfit and he had thigh-bone trumpet in one
hand and he was doing a dance of Troma Nakmo, the chöd deity. And he was so
deeply immersed -- and he was dancing around Bodnath Stupa in the form of his
chosen deity so completely that his private reality -- both in the actual form of the
dance, I think, but also in the feel of the energy field, the buddha field around him,
was spilling over into other peoples perception and causing quite a titillated
disturbance. So, in a tsog feast Tantric practitioners come together in attempt to
allow the private higher-level reality of their awareness practices to conjoin and
overwhelm the dualistic tyranny of ordinary phenomena. The very best scenario is
when groups of practitioners who all actually abide within that non-dual view
come together then there is no question. Otherwise, we're practicing it but here
we're not practicing being human beings because this is not how we practice any
of the inner Tantras.

When you practice a deity such as Lama Vajrasattva, you are not Rigdzin
being Vajrasattva. If you're doing that, you've entirely missed the boat. The boat
set sail and you're on the dock having a fantasy about being on a ship. This is why
in the commentaries on Vajrasattva practice, for instance, it talks about, when you
arise as the seed syllable HUNG in the first three samadhis, you meditate so
deeply on the HUNG that there is only HUNG and nothing else. There is no one
being HUNG, only HUNG, and that HUNG becomes Vajrasattva. So, you're not
Rigdzin being Vajrasattva. You're just Vajrasattva being Vajrasattva. And by the
time we come along to tsog you should be, which is at the end of the session,
really deeply immersed in this hopefully. You’re practicing how does deity have a
dinner party, basically, not how does a whiney practitioner.

All right, so now we're just going to go through the text, each different stage
of the text, and I'm going to go over with you the visualizations. For those of you
that don't do a lot of practice, I don't want you freaking out about what sometimes,
in certain parts, seem like very complex visualizations done in very short periods
of time. The amount of visualization taking place in these two pages is somewhat
stunning and the whole text is sung through in a matter of minutes. When ones
mind becomes limber enough it's amazing what, for instance, you watch a
gymnasts on TV thinking no human body can do that. Tantricas are gymnasts of

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perception. They can vault and do things on the rings that no one could imagine
but it takes some time and practice so don't freak out. And we'll, at least on some
of the nights, break it up and just do a piece of the tsog and stop so you have time
to actually work with the visualization and then a piece and a piece so you can
learn it well.
Okay, the first section:

RAM YAM KHAM:

Grasping burned, clinging scattered, and the stains are washed away,
OM AH HUNG:
From OM the skullcup, jewel encrusted, equal to the dharmadhatu,
From AH the offerings as a feast, with HUNG the substance becomes pure nectar.
DZA:

That's actually another part right there so I'll just do this very first part. So,
first, what's happening in this little section is you gather your tsog articles
together, the things that are going to be made the offerings -- the meat, the alcohol,
the food that's on the tables out there -- and you visualize that they're all contained
in an enormous vessel, a jewel encrusted skull-cup. This skull-cup is as vast as
space and its jewel encrusted. And inside of this skull-cup is a thousand-petaled
lotus and on that there is a sun and a moon seat. And on the moon seat are all of
the different kind of tsog offerings. So immediately what one should recognize
(because there are always multi-layer meanings) is that if it's a scull-cup vast as
space that really space is the skull-cup. Space itself is the skull-cup, and the
offering inside of the skull-cup is all of appearances. Just as with the tormas that
are often offered, what's really being offered is all appearance. We're constantly
being asked to understand the visualization on two levels at once but the most
profound here is that the real tsog, the ultimate tsog engaged by a Tantrica is that
in every moment in the skull-cup of space itself all appearances are being offered
as a sensual feast, a delight of the senses to buddha awareness.

If you're visualizing, if you're doing the practice, for instance, Sky, when you
go back on retreat and you concentrate on the body mandala. First, visualize
yourself as Vajrasattva Yab-Yum and then you are visualizing this whole body
mandala, the aggregates and the elements as the five buddhas, the sense fields and
sense objects and meeting as the bodhisattvas in union, the twenty-four places in
the body, the six sages, in the body. All of this, all of that -- your body is all of
that. But then, who are you? Who is the one who's seeing all of that now, your
body, its aggregates, its elements, its sense fields and senses? It’s all the objects of
the external world that are these various things and then again your body becomes
a sacred geography of actual places where dakas and dakinis are abiding and
residing and that's not even getting yet to the channel and chakra system along the

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petals of the channels of the various buddhas, dakas, and dakinis are dancing. All
of that, so there is no personalized -- one of the things that's happening in this kind
of sadhana is that it is shattering the ability to link a concretized sense of self to a
concretized discreet body which is mind. Now my body is a geography. My body
is a, it's veritable convention hall full of all possible kinds of things and the whole
world as well. Then, who are you in all of that? Who are you?

Then we have to think, we have to remember then Dungse Rinpoche, page

ten, White Sail, when he says, "The deity is perceiving. Perceiving itself is the
yidam. What is perceived is the wisdom mandala. The mind which perceives is
Shunyata itself." Nothing, vast, luminous, brilliant, self-recognizing wisdom
awareness.

So, all of space as a skull-cup. All appearance as a tsog offering offered to

the wisdom awareness of the buddhas. It's offered to the dakas, dakinis, and
buddhas that reside within the body and the wisdom awareness of Buddha. So,
that's its ultimate sense, but then its concrete sense we actually visualize a skull-
cup vast as space. And here space has a different meaning. A meaning which
means the space of mind, not space as a geographical phenomenon but space of
mind. The space of mind. Vast as that is the skull-cup in which the visualized
offerings are.

So, inside of this the 1000-petaled lotus, the sun and the moon, the tsog
substances are on that. And then in your heart is the syllable HUNG and from this
emanates RAM YAM KHAM and there's three different possible ways to do this.
One is that you can visualize that from the HUNG in your heart the three dakinis
of fire, wind and water emanate, and then the elemental activities emanate from
them or from the seed syllables or you can simply visualize from the HUNG fire
first. Fire comes. And it says in the text, "Grasping burned, clinging scattered, and
the stains are washed away." So, the grasping is burned. What does this mean
when we say that we are burning away the impurities of the offerings? What does
that mean? Impurity, what is the impurity here? It's the same meaning as when we
bless the offerings. How is it that we bless the offerings? We bless offerings in the
sadhana with wisdom awareness. What is wisdom awareness? The complete and
non-grasping at the notion of ordinariness of the offering. The notion of ordinary
substance material phenomenon is what is impure. So, we burn away grasping. We
burn away any grasping that there's an ordinary aspect to this tsog feast offerings.
And then the wind scatters the ashes. So, we burn it away and then the wind -- so
that even the ash isn't left. And then the water. So, first fire emanates from heart
burning the offerings to ash, wind emanates scattering the ash. Again, the lines
says, “clinging, scattered.” So, the clinging even to some subtle remnant and the
stains.

So, if you actually burn something -- the other day during the practice that

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you were doing over in the field, we burned something into ash and then you used
the ash, but then the wind kept blowing the ash out of the bowl that it was in. But
the ash then leaves a stain on the bowl, right? Some of the ash clings to it. So,
even that is washed away, so that there is not even the slightest possibility of a
trace of ordinariness.

Buddha was asked once, "What is the ultimate generosity?" He said, "The
perfection of generosity is non-grasping." So, ultimately generosity is not giving
away anything, it's simply not grasping to anything. Then you don't even have
anything to give or not give. So, the RAM YAM KHAM, grasping burned, clinging
scattered, and the stains are washed away. Do you understand that? (Sky replies,
"Yes, Rinpoche.")

Alright, so all of this is happening kind of at the same (time) in the text. I'm
not exactly sure why that it's just one verse. You're doing it all once, kind of, as
you do the verse. Now with, OM AH HUNG (the next is from OM AH HUNG).
Now the OM AH HUNG suddenly -- and this is never actually in any of your text
but it is done especially in retreat but it's done in tsog by somebody. This is a very
important part. With OM AH HUNG, the five meats and the five nectars appear in
the skull-cup as the inner nature of the offerings. So, when you visualize -- at this
point the skull-cup, kind of, it reappears. And please don't get all uptight and ask
things. So, what I'm about to say now: the skull-cup is resting on three freshly
severed heads, and there's a fire under it in the shape of a triangle. So then people
are always saying, "Well, was the fire and the heads there in the beginning when
the skull-cup was just in space?" Tharchen Rinpoche says, "It doesn't make any
sense to me when the Americans get so uptight during sadhanas. They watch
cartoons. Can't they just have cartoon mind? Wyle E. Coyote falls off the cliff, and
the giant anvil smashes him, and the next second he's up again running around.
Nobody asks, "How does that work? Wasn't he just smashed by an anvil a second
ago?" So whether you visualize three freshly severed heads and the fire, whatever,
anyway. So, you visualize now the skull-cup is on three freshly severed heads.
There's a fire under it. "With OM AH HUNG, the five meats and the five nectars"
which represent the aggregates and the elements, and they represent the impure
aspects, which are no longer viewed as impure. So, the five meats and the five
nectars, another time we can go over exactly what they are but there's a horse, and
elephant, and human meat, shit, and urine, and puss, and blood, and brain. These
things that are normally kind of considered disgusting by human beings, they fill
the skull-cup. They're the aggregates, the five liquids or the five elements, the five
meats or the five aggregates which immediately, of course, lets us know that
they're symbolically the five male and female buddhas.

We visualize over the skull-cup (at this point) an upside down katvanga. A
katvanga made of substance that looks like mercury, like quick silver, silvery

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mercury. The katvanga is made of that. And as the flames, fan up, under the skull-
cup, inside of it the five meats and the five nectars are boiling and boiling and over
the edges of the skull-cup. (You know when you put spaghetti in a pot and you
boil the water too much and it froths over and sizzles in the fire? It's like that.) All
the ordinary views of substance phenomenon is frothing over and sizzling in the
fire and steam from the constant purifying rises up and begins to heat the
katvanga. The katvanga is upside down so its three points are down like this. The
middle point is the longest. It starts to heat this and melt it so that it comes
together. One drop of this seminal fluid, this pure essence of wisdom and drops
down into the skull-cup, and the very second that it touches the five meats and the
five nectars boiling in the skull-cup they are transformed into the five male and
female buddhas. All of this, and this part we won't talk about here, but all of this
corresponds then to aspects of completion phase winds and channels practices as
well.

So, the five buddhas and the five consorts now are filled, are inside of the
skull-cup and from the point of their union bodhichitta is flowing out and never
ceasing flow of bodhichitta, the nectar of the awareness joy and pleasure of their
union. And it fills the skull-cup and it overflows as light, like billowing clouds of
bodhichitta light filling space and it goes out to all the buddhas of the three times
and ten directions and touches them, makes offerings (when the light touches them
it's as in the form of offerings) and then draws back the power and blessing force
of all buddhas into the visualized skull-cup. Got that?
So, the OM AH HUNG. Ultimately it was RAM YAM KHAM, OM AH
HUNG, all of this is taking place just in those few lines, and you're also saying the
lines as a sort of reminder but all of this is taking place. The OM AH HUNG is the
three-lights blessing of all of the buddhas of the times coming back into the skull-
cup. This then transforms it into the indestructible amrita. This pure nectar that has
the quality to become anything conceivable that any being could possibly want
and then partaking of this anything they could possibly want liberates them. This
is not like ordinary wanting and desire. It liberates them on contact. It captivates
them with its desirous splendor and liberates them with its touch. Make sense?
Okay.
Then DZA. DZA is a syllable that establishes firmly the vajra-reality within
the skull-cup. All right. The vajra-reality of elements and aggregates as male and
female buddhas and the blessing force of all buddhas. And the vajra-reality of this
now -- because the billowing waves of this bodhichitta never stops. First it went
out as light and comes back as blessing. Now it’s going out and drawing forth the
assembly of deities to whom the tsog feast is being offered in the first offering. So,
the deities assemble in space here in the middle of the room. And it says:

From the pure realm Very Joyous come great Lama Vajrasattva!
Arise here now as rupakaya, ceaseless form of vast compassion.

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E HAYA HE:

So, Arise here now as rupakaya. The Rupakaya, you know the three kayas,
yeah? Sometimes the three kayas are broken down into two kayas; this is
Dharmakaya and the Rupakaya. The Rupakaya is then the combination, the
Sambogakaya and then Nirmanakaya. And then the deities arise in the form, or
often in the tsog the two can be called the Rupakaya. So you can arise in whatever
Rupakaya form or practice, in this case, Déchen Karmo. There is no -- Vajrasattva
has no suffering from gender insecurities so he arises as Déchen Karmo, he won't
have a problem with that.
So, next section it says: Now visualize offering goddesses emanating from
your heart spreading the five sense delights in all directions. So, we're entering the
phase of offerings. And it says:

The world and all its sense delights, are the offering of this tsog,
A la la the great samaya! E MA HO the single taste!
Impairment and all broken bond, naturally free without conceit.
Freed by pure samaya substance, freed within the single tigle,
Freed of fault, flaw, infraction, freed within great equalness.

So, I'm just going to touch extremely briefly on this because one could spend
a long, long -- you could spend months on any particular piece of a sadhana.

The world and all its sense delights are the offering of the tsog. I spoke a
little bit about the one view with the skull-cup and its contents. AH LA LA, the
great samaya. AH LA LA just is a kind of an expression, an exclamation of
happiness. The great samaya is the samaya that is made by the commitment
beings, a yidam. The "dam" of yidam is like "damtsig,” like a commitment. There
is a commitment between the buddhas arising in visionary forms and human
beings. This is called the Great Samaya. From our side, we fulfill our samaya
through tsog feasts. That's our side of the bargain, and the buddhas’ side of the
bargain is they shower down on us blessings that actually transform us. In Tibetan,
the word that we translate often as blessings is also correctly translated by the term
'alchemical process.' An alchemical process is a process that transforms one base
thing into its essential nature, which is a purified thing. For instance, lead being
transformed into gold is an old alchemical dream often mistaken to be an external
process. Here the lead of gross, ordinary consciousness is being transformed into
the gold of pristine wisdom awareness. This is the Great Samaya -- that if we offer
tsog practice, all the faults, flaws, infractions of our practice will be purified like
that (snaps his finger), and the blessing power of the buddhas will enter into us.

E MA HO, the single taste.

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 Single taste is the…E MA HO means how wondrous, how marvelous, how
wondrous. Many texts are E MA HO: how marvelous, how wondrous the non-
dual. How marvelous, how wondrous, that which has no beginning. It comments
from a beginning, which has never been a beginning. How wondrous, how
marvelous the single taste and here in tsog feasts you're supposed to eat everything
with pure view, whatever is put on your plate. The first time I went to tsog with
Dungse Rinpoche, the meal consisted of almost every food I despised in a normal
fashion (laughs), which was so lucky.
So, 'single taste' doesn't mean -- People get confused by this. 'Single taste'
doesn't mean that vanilla tastes like chocolate or that pleasure feels like pain or
that the slimy texture of a mushroom is not still the slimy texture of a mushroom.
'Single taste' doesn't mean that I like everything and I don't dislike anything
because that wouldn't be 'single taste'. That would be exclusive taste. 'Single taste'
is different. What does 'single taste' mean? The 'single' of 'single taste' does not
mean the taste of the substance like it's chocolate or vanilla. It's chicken or its fish.
Right? So, what does it mean? It means that one understand that the quality nature
of all substance phenomenon, chocolate and vanilla, pleasure and pain are equal in
their nature of being the expression of luminous awareness and the luminous
awareness, equality nature is the singleness. That's what we're tasting that has one
taste. So, whether it's pleasure or whether it's pain, whether it's chocolate or
whether it's vanilla, it has same taste of luminous equality. The equality is the
same as luminous wisdom awareness. The same luminous gnosis that knows the
chocolate-ness or the vanilla-ness. That's exactly the same.
I remember a long time ago when I was doing certain practices related to this
notion of 'single taste'. I was in the basement of the house we lived in over here on
Huron at that time. The furnace room has a cement floor, and I was in bare feet
and I picked up a heavy cinder-block and I got it up to about chest level and it
slipped out of my hands and fell onto my big toe. The point of it crushed the toe
nail, and blood, and crushed the nail and it's not then that if there's 'single taste'
you're like, "Oh my, isn’t that lovely?” That just feels like -- you know it doesn’t
feel like Khandro kissing me on the cheek. Because that's not at all the case in the
midst of the yelling and screaming. There is single taste. One can authentically
and actually recognize the luminous wisdom that is, knows any and every
appearance and one can even recognize the appearance as nothing but the
temporary modification of that tsal, that creative potency or power.
Now, sometimes single taste-ness also will even outshine all ordinary
phenomenon in which case there -- like when we were down in West Virginia and
I was cooking that one day. I took the pan of bacon out of the oven then and the
boiling grease went up on my wrist. I have some scars from it. It gave me third
degree burns, and I was doing a particular practice and I didn't even notice. I sat
down at the table and about ten minutes later I sat down to eat, and Khandro and
Sangchen were sitting on the side of the burned hand. She looked me for a second
and she said, "My God, Rinpoche, your wrist is bubbling up!" Because it was all

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bubbling up with the burns. And in that moment, it had out-shined that. But what
everyone would like there is, in that state, the 'single taste' has nothing to do with
pleasure or pain because you don't feel pleasure or pain. You don't feel love or
hate. It is the--
"The great way is simple for those who do not hate or love." It's an opening
line to Faith Mind. It's a great Zen piece of poetry, Faith and Mind. It's a Tsog
song, I think it is. "The great way is simple." That's like, it gets you all excited. For
those who no partiality for love or hate, that's not it. So, the 'single taste' here is
that we're enjoying, we're recognizing the luminous wisdom nature of the
phenomenon of the tsog feast. If we do that, that is the essence. The 'great samaya'
is that. Right? In the tsog, we rest in the 'single taste' of wisdom awareness.
Then: impairment and all broken bonds are naturally freed without conceit. I
love this part of the line, "without conceit." Or "I did something amazing,” "I just
freed myself of all impairment,” which would be a giant impairment. The notion
of having done anything or anything having been accomplished. The notion of
there having been a flaw or an infraction are now a purity, an impurity and a
purity. Any of that becomes a conceit. So, it's freed by the pure samaya substance.
And here "freed within the single tigle," the 'single tigle' is the indestructible, great
bindu which is the single wholeness of awareness and the pure samaya substance
is the food and the drink which always in a tsog feast must include meat and
alcohol -- which are normally substances that, for religious practitioners, they
might be shunning. And it always includes interaction between males and females.
So, it includes things that are often shunned but -- so the samaya substance is
having no fear resting within this wisdom awareness.
Okay, so, then we come to the…There are four main offerings in a tsog feast.
In every single tsog feast there's four fundamental offerings. So, that's not
counting the food given out to the actual lamas there and the sangha. But the
offerings are first offered to the assembled deities. The second offering is
confession. The third offering is the offering of liberation. The fourth offering is
the offering of the remainders. So, we'll just go over those. In the first one:

HUNG: The first part offered to the Buddhas, Vajrasattva and his retinue,
Please accept and grant the siddhis, please accept bestow the blessings!
OM MAHA GANACHAKRA BALINGTA PUJA KHAHI:

So, the first tsog plate is taken and put up on the altar for all of these
assembled deities. The very first offering when we have these honored guests then
they come and assemble in the sky before us so the first plate we give to them. The
second… Then "OM MAHA GANACHAKRA. " 'MAHA' means great.
'GANACHAKRA' means the wheel of the offerings. 'BALINGTA' means the
torma or the substance being offered. Technically it means bhaga and lingam --
penis and vagina. It comes from these two words linked together, 'BALINGTA'.
'PUJA' means the ritual offering. 'KAHI,’ (means) eat, eat this incredible offering

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of all the maleness and femaleness as a sensual delight offered to you. The second
plate is offered onto the altar and that's the offering of confession.
And the offering of confession. Because, one of the primary reasons when
you practice Tantra you have a whole bunch of different samaya vows. I don't
want to get into a big talk about samaya. But, fundamentally, samaya is -- Dungse
Rinpoche says, "The lama should not hold the samaya gun to the disciple's head." I
love that line. He has to say that because lamas like to do that. Technically samaya
means the vows you have taken as Tantric practitioner; certain things you will and
won't do and uphold as a practitioner and one of those is -- one of the samayas, at
the deepest level that you take (and it's fairly rare, in my opinion, that its taken,
can be, should be, or is taken authentically) is the samaya to simply do whatever
the lama says. And then that offers the lama tremendous power and then Dungse
Rinpoche says, "You should not hold the samaya gun to the disciples head. Do
what I…You have to be the way I want or you’re breaking samaya." Then if
you’re breaking your samaya then you're going to vajra hell. But samaya is really
something only for extraordinarily serious Tantric practitioners to begin with. But,
there's another way to understand samaya and also usually when I talk about this,
'samaya and words of honor,'…Samaya is…Everyone has samaya. In "Gypsy
Gossip," Dungse Rinpoche's beautiful chapter has the samaya-gun-thing and he
talks about all the samayas. Every animal, every substance, everything has
samaya. It's the samaya of what it is and how it is. Ants have group samaya.
Spiders have solitary samaya. Teen girls have flirtatious samaya. There's just
endless kinds of samaya. In that sense, samaya is the description of a world-view.
The samayas of a Tantric practitioner are simply the descriptions of (if you had
this world view) how you would live. You would do and no do certain things. If
you had the samaya of the Bodhisattva yana, you would do all that is virtuous and
do nothing that harms others. All samaya falls under that but with increasingly
subtle meaning. If you had samaya of a certain deity you would, at least in your
head if not in actuality, do prostrations every time you saw the color red and every
time you saw a female, whether it was a human, an animal, or any other sort. So,
then you would have this obligation. But on one side it's an obligation. You're
actually supposed to practice it because you train yourself to embody certain way
of being and the samaya is the description of the way of being.
So, for instance, the color red/female thing, it is a way of being that
recognizes the eminence of divinity in all female-ness, so, both embodied and
color red. And if you do this it's really a fantastic and beautiful and wonderful.
Like that one for instance. And, along with that samaya of that practice, you begin
every activity with your left hand and just connect with the female-ness. So, there
are all kinds of arcane samayas of this sort. Then there's samaya of the five buddha
families like the samaya of the Padma family of Amitabha is the samaya to
cultivate aimless great love for all beings. So, there's all kind of samayas that you
have the description because to embody the 5 Buddha families and to embody
Amitahba's family. Amitabha is aimless great love so you vow to truly try to

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cultivate aimless great love.
So, 'words of honor' here then means all the non-Tantric samayas. The 'words
of honor' is not in this text. But 'words of honor' means all non-Tantric samaya
also. To live as an honorable being. To live with integrity-nobility, and honor. To
live that way. You give your word. Whatever your word is, is now your samaya.
Your word is your bond. All right? And so, if we try to live this way, we always
fail. That's part of what's beautiful about this practice. You don't get to be an
accomplished perfectionist. You can't. It's said that the 200-and-something vows
of a monk or a nun are nothing compared to the vows of a Tantrica. Tantricas have
so many vows that they can't go more than a second without breaking them unless
your mind is perfectly resting in non-dual awareness in every moment, you're
breaking samaya. Because that is samaya.
In that little confession prayer, Khandro sings Do Khyentse's words, "The
four Dzogchen Samayas of Nonexistence and Pervasiveness." Unless you are
enlightened, basically, in the end, as long as you’re a buddha, you've kept your
samaya. So, if you stray from being a buddha, you break your samaya. So, we
break our samaya all of the time. Breaking your samaya is -- you can't not do it,
and yet it's still a profoundly important thing and you have to. It damages. So,
they're saying that…Hmm-mm, what's a way to describe this? In ancient Aramaic,
the word which we translate into the bible now, as 'sin,’ 'commit a sin,’ in ancient
Aramaic it means 'to miss the mark'. If you shoot an arrow at a target and you
'miss the mark'. The same word is used, that we now use as 'sin'. So, when we
'miss the mark' of authentic buddhahood, then we damage the integrity of the
fabric of buddhahood and we want to fix that damage. And one of the very best
ways to fix that is tsog feast. We're actually giving away, which, several times a
month at the four great tsogs, according to the lunar calendar, or as often as we
want to do so, we can offer tsog and repair any damage to the fabric. Ultimately
we repair the damage to the fabric of buddhahood, how? By returning into the
view. Returning into the view and turning into the view of buddhahood. So, it
says, the second offering is then for repairing damage.

Samaya, HO. By happenstance or intention…

So, this means, samaya is broken sometimes intentionally. All human beings
do things they know better than…intentionally, all of the time. And then quite
often we do things that just happen by circumstance. We don't even realize. And
yet those things can hurt us or hurt others. That's happenstance. If you engage in
action that harms yourself and other, even by happenstance, according to…
Vajrayana's pure view is incredibly fierce. From the outer point of view of karma,
you have to want to do an action, do the action, and enjoy having done the action
for karma to accrue. According to the outer view of karma, if I -- and this
sometimes freaks people out but this is just the way it is and it's correct from an
outer view -- if I want to kill Rigdzin and I shoot a gun at him but I miss and I kill

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Poppy instead and I feel bad. I didn't intend to kill Poppy. I killed her by accident
and I feel bad for having killer her because I wanted to kill Rigdzin, I accrue no
negative karma for the murder of Poppy. I accrue negative karma for murderous
intent. That's a different thing. I wanted to murder someone. I acted on that and I
was deriving pleasure from that action. So, I accrue negative karma. But that's a
different karma then the karma from actually murdering someone, which I don't
accrue from having killed Poppy by accident. I also don't accrue karma in the
same fashion through dreams according to the outer view. But according to the
Vajrayana view, you accrue karma from everything including, you are equally
responsible for day and night-time phenomenon. That's why we have night-time
phenomenon practices. All of it is --nothing is straying. Everything arises as a
factor of our mind. Nothing strays from being a factor of our mind, whether we
kill Rigdzin or Poppy. So, here: by happenstance or intention, despite the ground
of purity, fault and flaw arise with swiftness from confusions tyranny.
So, in the ground of purity, in the basic space of phenomenon, pleasure and pain
are equal in the basic space of phenomenon. Good and bad are equal in the basic space of
phenomenon. Right and wrong are equal in the basic space of phenomenon. With a
profound understanding. Either the second turning Nargarjuna’s level or at the Dzogchen
level, the profound understanding, there can be no mistakes because there can be no
mistake in people because there are no people. There are no entities. I think it's Chapter
eleven of Nargarjuna’s Great Treatise. It's called, On How There Are No Mistakes. This
is something Tantric practitioners meditate off and on in retreat because we make a lot of
mistakes so it's good to not get uptight by meditating on lack of inherent existence
mistakes and mistaken beings. Of course you should meditate equally on that when
someone's done a mistake that harmed you. Otherwise what we end up subtly straying
into is the meditation where whatever I do, there couldn't have been a mistake because
there are no mistaken beings or mistakes. And those people made a lot of mistakes. That's
not the point. But, it's saying that despite this ground of purity, this basic space of
phenomenon, "Fault and flaw arise with swiftness from confusion." 'Confusion' here is
the base confusion of duality. As soon as there's duality then there's fault/flaw, infraction
problem, right/wrong, good/bad, up/down, left/right, and a lack of 'single taste.' And so as
confusion arises… "Confessed within the single tigle the great space of awareness,
atonements swift and sure is granted. OM BENZRA SAMAYA SHUDDHE AH.
'SAMAYA' is, again, the samaya, you know this word, samaya. 'SHUDDHE' is purity.
‘AH’ is the syllable of the unborn. AH. So, in this basic space of purity all the faults and
flaws, and infractions is made pure through resting in purity. The purity is so vast that
everything is. So, these are the first two offerings.
The third one is liberation. Liberation here means slaying or killing. Again,
this is. There's a beautiful Vajrasattva commentary of Dungse Rinpoche (I think it
was a group of nuns out at Tashi Chöling, Gyatrul Rinpoche’s pace on the West
Coast.) This nice group of nuns, and he was giving them a teaching on Vajrasattva
practice. And at one point he says, "I know you don't want to hear about killing
and sex, (because they're a bunch of nuns) but this is Vajrayana, so you're going

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to." So, liberation is an offering where we kill things and we offer their flesh,
blood and bones as an offering to wrathful deities. Liberation -- so, what's being
slain? The form and formless obstructers. What are form and formless obstructers?
They are all manifestations that try to prevent virtue and prevent the realization of
pure dharma or create obstacles within retreat, within ritual practice, within any
aspect of one's dharma practice. They're internal and external manifestations
within the environment. So, ultimately they're completely internal but they arise as
internal and external manifestations. For instance: geks. There are these different
kinds of configurations of energy. There are all kinds of things existing. There's a -
-I think it was Tulku Sangnak, somebody asked him once, "Do these like geks and
gyelpo and sinmo and obstructing forces actually exist?" And he picked up his
glass and he said, "If you think this exists. They exist. If you know this doesn't
exist. They don't exist." That's how you determine it.
There are some -- we don't need to get into a big discussion, we'll do that
another time of what are all these energetic manifestations are. Some of them arise
from the breakage of vows, for instance. Gyelpo demons are often the spirits of
kings or high lamas that broke their vows. Their spirits are so strong that after
death they don't necessarily take their new substance material form but simply are
an energy. And the energy links to…these things, they can't make you do anything
but they can nudge you. You know, like a little angle and devil on your shoulder.
Geks are about the size of one thought. Like swarms of mosquitoes. Do you know
what mosquitoes are? Did you ever meditate outdoors in West Virginia and
mosquitoes come and bite you? Do you know what mosquitoes are? They're the
hoards of failed meditators who come back to annoy meditators (laughs).
Anyway, so, from what place do you make this offering? So, what we're
saying is that we actually harness these manifestations, internal and external. We
draw them to us. We kill them. We liberate the consciousness. Consciousness is
liberated into the sky realm. And then the flesh, blood, and bones left behind is
given as an offering. And from what space is this done? It's done from the space of
immeasurable great compassion. Because we know that these manifestations of
consciousness are only going to end up in the most terrible kinds of suffering. For
the moment, so as not to freak you out about geks or gyelpos, we'll just say that
(they are) the manifestations of your own deluded tendencies. And they certainly
are that in the end. In the middle they sometimes appear as something else. So,
they are your own, for instance, let say, arrogance, hatred, self-righteousness, self-
pity. Self-pity, it's terrible. Resentment. Resentment is the, in my opinion, the
greatest…In A.A. they say that “Resentment kills more alcoholics than anything
else.” I think it kills more human-beings than anything else. Resentment is a
closed loop energetic system in our mind, which just spins round and round and it
should be killed. It's consciousness, the energy contained within it, released. And
the substance or the grasping we have towards it, offered. So, flesh, blood, and
bones. The flesh represents the three fundamental delusions: our ignorance, desire
and aversion or hatred. Flesh represents ignorance. Blood represents desire. Bones

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represent hatred. When we say that we draw the, in the offering here of liberation,
when we draw these –
So, I'll explain how it's done because it's not all together in the text. The
syllables 'NRI' and 'TRI' are the support for the form and formless obstructions.
So, we visualize them in space in front of us and then with ‘AKARSHAYA’ in the
mantra there is ‘AKARSHAYA,’which mean to hook and pull towards you. The
hook mudra… We pull all of the form and formless obstructions into that 'NRI'
and 'TRI'. Then with 'DZA HUM BAM HO' you actually bind them. 'DZA' is the
hook of compassion. 'HUM' is the lasso of loving-kindness. 'BAM' is the
handcuffs of joy, often shackles. Dungse Rinpoche likes handcuffs. I like that too.
The handcuffs of joy. 'HO' is the bell of equanimity. And you know these from
other practices. They're the four dakinis around "DZA HUM BAM HO" and you
find this is lot of different --that's why in the one Chenrezig text, he uses the hook
of loving-kindness lasso. Hook, lasso -- and you do this mudra. So, ‘DZA HUM
BAM HO.’First you draw the ' AKARSHAYA ' mantra, then with "DZA HUM
BAM HO," you bind. Right? It hooks them, it lasso's them, it chains them,
handcuffs them and causes them to remain stable there. Then, there's the transfer
and the liberating the offering. These are just different mantras, " MAHA
MAMSA RAKTA KING." 'MAHA' means great. 'MAMSA' is flesh. 'RAKTA' is
blood. 'KING' is bones. All these of the rudra; the flesh, blood and bones. "
SARVA RUDRA PRATICHA PUJA KAH KHA KHAHI." Come, eat this. Eat
this.
"HA HA" and then there's vajra laughter because the wrathful deities are
maniacal. They laugh with a mania. They rejoice with such delight in having
killed in this fashion. There's, in our Nyingma, our precious, precious Nyingma
lineage we have two practices, Jordrel ('Jor' means union. 'Drel' means liberation),
which are sometimes disputed in other lineages. 'Union,’ are sexual yogas. 'Drel,’
is slain. This kind of slain practice. So, the thing to understand here is that what
we're talking about are the obstructing, closed-loop energetic phenomenon of our
being. That's what's being really drawn. And then the manner in which we keep
thinking we're perceiving that but it’s just in the mirror of our own madness we're
perceived externally in the world. When there's no such thing. So, you're following
this all so far? Good.
All right. Now we've done the offering to the deities, offering of confession.
There's a plate done with each of these. The lama does the actual. You bring a
plate, and I'll talk to you how to do it in a retreat on your own. The chödpon brings
the plate with food. It represents an effigy of all the obscurations. It's brought to
the lama. The lama with his purba kills it and liberates its consciousness and all of
that. So, you don't need to think about that at this point. Now (at) this point the
tsog food is given to the lama and tsog is distributed amongst all of the people.
And at this point you would do the Kangwa or different kinds of fulfillment
prayers. The primary fulfillment prayer that we do is The Melodious Tamboura of
the Lotus. Right?

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 We sing all of these different deals, like… "Yeshe Tsogyel, may we fill your
unconditional wishes." "Amitabha, may we fulfill your unconditional wishes."
"Chenrezig, may we fulfill your unconditional wishes." "Pema Garwang may we
fulfill your unconditional wishes." "Yeshe Tsogyel," again, "can we fulfill your
unconditional wishes." "The Bum Thrak Khandros,” the hundred thousand
khandros, "can we fulfill your unconditional wishes." The dams and the
dharmapalas protectors, may we fulfill your unconditional wishes." "Please, purify
us from any fault, flaw, or infraction. And while tsog is being distributed during
all of this point.
And, normally now we come to the remainders, which is an area that there is
some confusion about, for a lot of people. We take the remainders -- when we do a
remainders offering, we take the remainders offering off the plate before you even
get them. That's why nobody goes around and collects the remainder offering. The
reason we do this is that it's become a very common, especially if we have guests,
it's become a very common and wrong practice all over, even in monasteries, that
tsog is distributed and people start eating. And then while they're eating the
remainder, someone with a copper bowl comes around and collects the remainder
offerings, as if the remainder meant the remainder of what's on your plate as
you’re eating. But that is absolutely not what it means. The remainder is the
remainder of what’s left after the first offering to the Buddha's, second offering of
confession, the third offering of liberation. What's left then is the remainders
before you eat it. Because what it’s being offered to is the dakinis and the other
kinds of beings that reside on the circle of a mandala and it considered
fundamentally rude to eat off somebody else’s plate and then give them plate. So,
if you were in a restaurant and the waitress is bringing you the plate, and as she's
walking, you see her, she's taking a few things off and takes a bite out of
something then makes a face then puts it back on then takes a bite out of
something else and then gives you your plate. You would be insulted and you
wouldn't eat it. Right? So, in the same way, here the remainders, which are given
to the beings that reside at the edge of the mandala. They are higher beings, in
some fundamental sense, than human beings and they get the next offering prior to
human beings.
So, does this make sense? If you are a fully realized -- if you (and this is
where it gets tricky) Sometimes people say, "Well, I'm not being a being, I'm
being a buddha." Like I'm the yidam’s deity. If you really are then there's no
problem. We get to another part of the remainders. We get to another thing about
this. If you really, truly are a fully realized being, it makes no difference. Then
even the dakinis would be happy to eat from the food you ate. They would be
happy to drink the spit from your mouth. Right? But, if you not and you're only at
the stage of practicing it then it tremendously insulting. The way that it's supposed
to work is -- and I would like to do that -- the reason that I'm bringing this up is
because I would like to do this this week during the tsogs. Everyone get their food
while doing the fulfillment prayer. You don't take a bite off your plate. The

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chödpon, the person who's assisting the lama in ritual activity, starts at the back of
the room and collects food from each person’s plate and comes all the way up to
the front where the lama is. The lama, then, is the last person to put a piece of food
in. Then the lama - there's two ways that it's done. The lama makes a triangular
mudra which is the pit of the EH and he spits three times into the food. Again, this
is fairly rarely done. If the lama is not really a 100% confident in their absolute
stability of realization, they should not do it. That would be even more -- like, if
the waitress is bringing the food to your table and you saw her spit in your food
then that would be even worse then if she ate off your food or he ate off your
food.
So, Guru Rinpoche used to spit on the tsog all of the time. The way it works
is this, for a fully realized being the top of your mouth, every part of your body, is
a deity. The top of your mouth is a male deity. The bottom of your mouth is
female deity. The union of the top and the bottom produces the bodhichitta fluid,
which is spit. And so the first spit purifies. Second spit transforms into nectar and
the third spit causes the remainder offering to become infinitely huge. If you don't
have stable realization, you should the make the triangle mudra and pour
three…Like when you’re doing it in practice you pour from your amrita cup, mena
and rakta cups, you pour three small bits of alcohol into the -- because the blessed
alcohol served the same function. When you've blessed it, to begin with, especially
the amrita, the menla, and the rakta, have the nature of all bodhichitta in them so
that then is used instead. If you're 100% confident in your stable realization, go
right ahead. I have no problem with that at all. Then that's taken out and offered.
But the ‘OM CHITTRA BALINGTA KAHI,’ it's done seven times while ringing,
in our way, seven times while ringing a bell, or if the person who can offer can do
a really loud whistle. The beings being offered to love loud whistles. So, they can
do that, you know, with two fingers, a really loud whistle. It's done seven times.
All right. That brings us to --so, now you've got your food in front of you.
This is being done -- the remainder offering. Now we come to the cheddo, which
is the local protectors’ torma and then the tenma torma. Not a lot more and then
we'll stop, and if you guys have any questions we can go into some detail. The
"Invoking the Bond," is the name of this part of the practice and it's the practice of
giving to all of the local beings that are oath-bound. They're not enlightened
protectors, they're worldly protectors of Guru Rinpoche's bound under oath of
great lamas, been bound under oath. And they serve -- they basically protect and
uphold the dharma according to a deal that's been made. These are (I hesitate to
say as good Buddhist) -- these are actual entities. They don't have self but neither
do you or the puja tables. So, again, if you think you have self, they have self. If
you know you don’t, they don't. They still appear. So, they are certainly as actually
real as you are, for instance. And these beings protect and uphold dharma. They
don't necessary, all together, want to but they do because Guru Rinpoche
overcame them. One group, in his Zilnon form, or coming through splendor form,
he arose in a form so beautiful, so magnificent, so splendorous that they simply

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bowed in front of him and said, "Please, let us serve you." Some of them didn't
convert quite so easily and we'll get to a story about the tenma goddesses in just
second that tells that. And those much more wrathful means were used. Samaya
nectar was put on the tongue and the vajra on their head. If the bond is upheld
from our side, as practitioners, they're required to protect and uphold the dharma
in our practices. If they don't, then where Guru Rinpoche touched them on the
head with the vajra begins to burn. They experience a searing burning migraine. It
gets worse and worse until their brains boil in their skulls and what they
swallowed becomes like molten rock inside their bodies.
All right, so, again, we have a small torma. The chödpon will hold up the
tormas at the level or their head and you hook the force of all obstructions and pull
it into the torma. The lama liberates the consciousness, the obstructions, and the
flesh, blood, and bones of the obstructions actually becomes the torma. The torma
is then visualized as huge, much bigger than this barn, filling space and it
becomes a miraculous palace inside of which is everything which these kinds of
beings like. Sometimes people ask, "So, like why do we deal…" There's one lama,
he says that the worldly protectors are kind of like the mafia. You know, you can
make deals with them and they can be pretty good friends as long as you keep
your side of the bargain. You don't keep your side of the bargain, they can stop
being good friends and cause all kinds of problems, and do. So, then, why deal
with them at all? We deal with them at all because they're there. Everyone deals
with them all the time -- Jungian, archetypal shadow work. He's working with the
same sort of thing. If you want to pretend certain aspects of your beingness aren't
there, those aspects, you maybe will pretend to yourself they’re not there but they
come up. Kind of like when you meet people. There are some people who think of
themselves as really nice and in fact they're quite mean to everybody around them.
And everyone else thinks they're mean but they think that they're really nice. If
you told them that they were mean they'd be so confused, authentic and genuine,
"What do you mean? I always try to be nice and kind." You find the same thing in
some people who like to take assertiveness training classes but have always been
the most obnoxiously assertive people you ever met, and the last thing they need
in the world is just to be a little more assertive. But, usually, they're unconscious
stance of being overly assertive is so unconscious, but so deeply engrained that
they think, "But if I could just be a little more assertive, I could get whatever I
want." Right? "So, I'll just take another assertiveness training class and learn to
speak my truth, down your throat."
Anyway, so, this true of human beings and it's also true of beingness. There
are shadowy, darker, aspects of beingness and they also should be dealt with. They
probably shouldn't be dealt with by most people but Tantricas aren't supposed to
be most people. This is one of the reasons Tantricas have to truly and
deeply…And I loath to turn Vajrayana into psychotherapy. I think it's terrible. It's
like Dungse Rinpoche says, "It's like trying to put the sky in a jar." You take this
beautiful, vast, massive thing and you put it into a little jar so you can contain it!

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Vajrayana will accomplish everything psychotherapy accomplishes but it doesn't
need to be reduced to that. But it's very important that Vajrayanists, who are
authentic Tantricas, practicing their practices be noble and dignified in them and
allow them to purify all their faults, flaws, and infractions. Because otherwise
when we deal with these shadow aspects of beingness, not just in you but of
beingness itself, they will hook into you because there is nothing existing in that
domain of shadowy-ness of being that exist in us because we are being. Do you
know what I mean? So, if you're dealing with gyelpo, which is arrogance demons,
you better be able to see honestly and transform and liberate the arrogance of ones
own mind-stream. If you're a human being you have arrogance. You have
seductiveness. You have anger. You have self-pity. You have resentfulness. It's
just…this is what it means to be a human being. You also have all kinds of
wonderful, beautiful qualities but if you pretend you don't and then you try to deal
with the gyelpo, or they sinmo, and the tsen or the tsadak then they will hook into
those aspects of yourself so fast and cause wild ego inflation or terrible depression
or all kinds of other things. Is this making some sense?
All right, so the cheddo torma is offered to these local protectors. It's held up
and light rays. First we call the obstructions into it so the torma becomes the flesh,
blood and bones of the obstructions. Then light goes from our hearts, brilliant,
beautiful, golden, white light goes out and it hooks all the local protectors. There's
little tiny hooks on the end of the light and it draws them to be present here. And
then light goes out from our heart again and makes an offering of nectar onto the
tongue of each of the local protectors, which delights them completely. This is
done at the same time that the torma is being offered, and this satisfies them and
fulfills them.
I've talked sometimes to our sundrian friend about how tormas developed
within the Buddhist lineages. And they developed because we began working with
many of the same entities and forces. For instance, in Tibet and Korea and other
countries that traditions that used animal sacrifice to work with. But, we don't do
animal sacrifice because we're Buddhists. We make torma offerings instead. And
animal sacrifice offers the blood, which is the life force of an animal. What these
kinds of beings eat is life force. So, what's another kind of life force?
Concentration. Intense samadhi is pure life force, even better than blood. The
reason these kinds of beings are happy to accept a torma instead is the torma is
visualized through the samadhi of concentration on the visualization of the torma
as a palace containing everything that those beings could want. It actually is
perceived (that) our private reality and their public reality overlap and it fulfills
them in the same way blood would fulfill them. Does this make sense?
Sangchen and Khandro and I had a good experience of this in Cuba when we
were meeting with Mario, he's a babalau in Cuba, and some other babalaus.
Because one of the Santarian protectors, Chango, now a protector in our lineage as
well, and there's a whole back and forth with what he would receive as an offering
because normally the offering he receives is blood, but he was happy to receive

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bananas wrapped in red ribbons and certain other things because this is done with
the whole visualization. When the. There is always the outer negotiation and
certain inner negotiation as well. And so, this is a unique and powerful aspect of
our lineage practice. If you are. Mostly its done by an effective fashion. It's done
by extremely serious practitioners who live mostly on retreat and have the time,
luxury and ability to cultivate profound states of samadhi. Because it is through
the samadhi of concentration that the actual exchange is being made, not just
through distracted thinking about it for a second.
So, you visualize that the light rays from your heart place samaya-nectar onto
the tongues of the local protectors and again, just like with Guru Rinpoche, they
become overwhelmed by splendor of the offering because you are arising, in this
case, in the form of Déchen Karmo or Vajrasattva or Vajrakalaya, or whichever
deity you're practicing. And the deity is so splendorous as the wondrousness of
awareness that that splendor overwhelms the protectors and they're happy, glad to
fulfill their oath. So, the protectors then take from the torma everything they want
and what they leave behind, they leave something behind. There is an exchange
taking place.
The little cheddo torma is visualized as this great palace. They take from it what
they want and what they leave behind is illness and insanity. The torma then
becomes, instead of a form of a palace filled with all delightful offerings, filled
with the flesh, blood and bone. It becomes a palace that is filled with insanity and
illness. And then from your heart, when you're on retreat you arise then, you move
from being Vajrasattva to Vajrakalaya. You take the wrathful form. And from
your heart razor light emanates forth and pours down as weapons that destroy and
suppress the latent potentiality of future obstacles. Does that make sense? Then it's
taken out and thrown away and then comes the tenma offering. Are you all still
following me? Am I losing you?
Okay. So, the tenma are -- to understand the tenma, I'll tell you a story about
Guru Rinpoche. Guru Rinpoche came to Tibet because he was invited by the king.
Shantarakshitra, the bodhisattva monk had gone to Tibet and they were trying to
build Samye and they couldn't build Samye Monastery because everyday they
would build something up and every night different kinds of forces of the region
would knock whatever they had built up down. It was a symbolic war going on
with Buddhism trying to come to a new land. And the monk, because he was a
sutra practitioner, and a peaceful practitioner, he didn't have the skills or abilities
necessary to overcome these hindrances.
So, he went to the king, he said to the king, "There is a great Tantrica named
Guru Rinpoche, Padmasambhava, living in Yang Lesho and you need to invite
him here because he has what it takes to pull this off. He can tame these forces but
I don't have it."
And the king says, "Ah, I've heard of this man. He is a wild Tantric of the
highest level and there's no possible way I have the merit to invite somebody like
that to come here. You know? Why in the world would he accept an invitation

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from me?"
And the monk says, "Oh, you don't remember. You don't understand. Long,
long, long time ago you and I and Guru Rinpoche were all three brothers and our
mother had decided to build a great stupa and the four of us, and some others, built
the stupa together. And at that time, from the merit of having built that stupa each
of us made an aspiration prayer. You made the aspiration prayer to be the king of a
land and bring Buddhism to it. I made the aspiration prayer to be a pure monk and
bring the outer teachings. And Guru Rinpoche made the aspiration prayer to be a
Tantrica who would come and protect the teachings. So, you have this karmic link.
You can do this. You have the karmic link."
So, the king called some of his ministers together and he hand wrote on black
paper in lapis and gold ink an invitation to Guru Rinpoche. Gave them a cart full
of all kinds of precious offerings and sent the ministers off to Yang Lesho. And it
took them a long time to get there. Finally they get there and they give the letter to
Guru Rinpoche. Guru Rinpoche reads it and says, "That's nice but what about
some offerings."
And the minister says, "Of course. We brought a whole cart. It's gold, it's
jewels, brocades," and laid it all out.
Guru Rinpoche looks it all over and says, "That's a good start. That's nice for
a beginning. So, what about some more offerings?"
And, they're looking around they don't have anything at all so they take off
their clothes and they're wearing like their royal garments, and now they're naked,
and they hand them to Guru Rinpoche and said, "This is, you know, we give you
what we have."
And Guru Rinpoche said, "Okay. I'll take those. That's good. I like that but I
need something more. So, this is still not going to do for me."
And the ministers did three prostrations and said, "We offer you our body,
speech, and mind. That's all we have, really." And Guru Rinpoche said, "Okay. I
can accept that. That's good enough." And he snapped his fingers and all of their
offerings just disappeared because he had no need, or want, or use for their outer
offerings. What he wanted to know was whether they had actual faith; the ability
to offer their body, speech, and mind.
So, he said, "You go back and tell the king, I'll be there as soon as I can. I'm
busy right now but I think next month I can get there."
They go back. It wasn't actually true. He could've gone there then but there
was something he had to do along the way that he didn't think that any of them
should be involved in. And so a month later he sets off for Tibet from Yang Lesho
and he takes only one companion with him but his one companion was Dorje
Legkpa, the great protector of our lineage. And as he gets close to Tibet he
encounters all kinds of obstacles that are manifest in the profoundly wild and
unruly geography. So, there is a beautiful story of Gyamtse involved in all of this.
Guru Rinpoche then built a series of temples. Tibet itself -- the geography of Tibet
is like a powerful, crazed, wild demoness. And he built temples on certain points,

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arms, legs, heart, genitals, head to suppress the negative energies that were latent
in the landscape itself. And most of the unruly beings he came across in this
fashion he was able to overpower through the splendor of his being.
And as he got to the last mountain pass going into Tibet he came across
twelve sisters called the Tenma Goddesses. The Tenma Goddesses have a
particular -- they are the energetic manifestation of the desire to break ones vows.
There's a very odd thing that happens. People do not tend to -- people want
goodness. They want to accomplish beauty and wonderment and as they get close
they become almost obsessed with self-sabotage. The Tenma Goddesses are the
embodiment of the energy that sabotages ones most noble desires just when they're
coming to fruition. There's twelve of them because the act in the twelve times. The
day is divided into twelve two-hour periods and they act in the twelve times of the
day and night in each of the two-hour periods to convince beings subtly, to nudge
you, to undermine your own integrity and dignity.
So, Guru Rinpoche encountered them and he thought, okay this really has to
be dealt with right away. And so, instantly he manifested in this very wild,
wrathful form Pema Tötrengtsal and eleven of the twelvebowed instantly. They
just bowed right down and said, "We'll serve you. You're so beautiful and
powerful. We'll serve you." And the twelfth one went screaming off through the
mountain passes and had no intention of serving Guru Rinpoche at all. And she
ran, ran through the mountain passes and found a glacier in a mountain where
there was a huge, deep lake and she dove in it and hid way, way, way down at the
bottom of the lake. And she thought, “Guru Rinpoche will never find me here.”
Guru Rinpoche, in his massive form, goes striding across the mountains and
comes to the lake and he can see her down at the bottom of the lake. And he picks
up his vajra and he blows on it the syllable RAM, which is fire. And he throws it
into the lake and the whole lake boils up until there's no water left and it also boils
all the skin off of her body. So, she's just standing like a skeleton at the bottom of
the lake. This made an impression.
Sometimes more wrathful methods -- Herbert Guenther translates wrathful,
as in wrathful deity, as, “high-volume Dharma." Sometimes, you know, you would
prefer to whisper quietly and peacefully into someone's ear or cajole them or
delight them into practice. But sometimes a more 'high-volume' approach is
necessary with oneself and the world, even. So, that made the point and she
agreed.
So, you bring the torma which some amrita has been poured over by the
chödpon and then the torma is thrown out so there's some liquid still at the bottom
of the plate. It's brought in and the Tenma torma is held up and the liquid from the
local protectors plate is poured over the torma for the Tenma Goddesses. Because
the Tenma Goddesses are lower than the local protectors and they're actually
honored to eat off the plate already eaten on by the local protectors. And the verse
for the tenma and the mantra is done and the torma is taken out and thrown away.
And at that point, the person doing this, you in retreat or the chödpon in the

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shrine room, comes back in and the two plates from the local protectors and the
Tenma Goddesses are put together with the local protectors on top and they're put
on the floor in front of the altar. And underneath is visualized to be the great pit of
EH. It's a triangular pit of infinite depth in which all possible future obstructions
are pushed down in. And the plate itself becomes massive. It becomes the size of
Mount Meru and it's pushing down, covering the pit and then the lama's vajra is
taken from the puja table and put on top of the plate to make it impossible for
them to ever be moved. If you're in retreat, then it's your vajra that's done. This is
why we have all of the various practices for blessing our ritual implements.
They're not simply ordinary. And then The Stamping Dance of Hayagriva. This is
a dance that's done around it.

HUNG: crushing the enemy, trampling the foe,

broken samaya and demons of view,
dissolving in vastness, in clarity’s bliss,
vanquishing through powerful pristine awareness!

Because the pit of EH is the same EH as in the two syllables "EH VAM,"
emptiness and 'VAM,' bliss. We're not actually being mean. We're not meanies!
We're taking the living force of obstructions and we're putting them down in the
pit of EH which is intrinsic basic space itself. So, they're definitely vanquished and
dissolved. But, in what? In the vastness of clarity's bliss. And The Stamping Dance
of Hayagriva makes the point. So, all of this is then done. This little dance that one
male and one female do then around the plates.
Then you have receiving the siddhis, and I'm not even gonna go into that
right now. There's usually some other part of it if you're doing the whole sadhana
and not just the tsog. You receive the siddhis, which means that the deities in the
sky pour down their – ‘OM BENZRA SATTVA HUNG KAYA VAKA
CHITTA.’ Yeah?
Body, speech, mind: ‘SARVA SIDDHI PHALA HUNG AH.’ Gathering of
all powerful siddhis is made inseparable from myself. It's the Three Lights Guru
Yoga. You receive the siddhis on the last day of a retreat, for instance, on the last
day of a retreat everybody eats a piece of the torma that's on the mandala all week
long.

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The Inner Offerings Practice of the Vajrasattva Sadhana:

OK, La So. This is a small teaching on the visualizations during -- (in this case I
am using the text from the from the Vajrasattva sadhana but it could be any
sadhana) for the offerings immediately following the deity visualization:
prostrations, outer offerings, the inner men, rakta and torma offerings, the jordrel,
the union and liberation offerings, suchness offerings, all of these. There are very
particular visualizations that go with them, which you should especially cultivate
if you are engaged in daily deity yoga practice in retreat. So, I will go over them
now and record them that way anyone like you can study them at your leisure. I
know you already know them.
So you’ve done refuge, bodhichitta, blessing the offerings, decent of blessings,
lineage prayers, all of these things. And then you do the generation phase. So you
generate yourself as the deity and then you call the janasattva to come and abide in
the visualization, and then because the actual wisdom deity has come and abided
therein you make all the different kinds of offerings. To do this you visualize, for
instance in this sadhana you are Vajrasattva, you visualize a Vajrasattva in front so
you are offering in the manner of deity offering to deity. There is no actual higher
or lower in this sort of deity visualization but it is still very important. If your
realization is perfect and pure then it’s truly and authentically in the manner of
deity offering to deity. And if you’re practicing the path, through the stages of the
path, and therefore you are practicing the visualization, practicing pure view while
still harboring the festering pustules of confusion and ignorance then the offerings
are a way of accumulating great merit to further intensify your practice. So the
first:

Namo Nama Ho:

Just like space poured into space, like moonlight dancing on the water,
To magical wisdom manifesting I bow down with deepest reverence.
ATI PU HO: PRATICHA HO:

You visualize Vajrasattva in the space in front of you. You are Vajrasattva. Then
you as Vajrasattva standing and countless other beings as many as you can
possibly imagine like a sesame pod or a poppy, the round pod of a poppy plant
after the first flower bursting open, burst open. Inside one little poppy pod or

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sesame pod are thousand upon thousand upon thousands of poppy seeds. So in the
same way beings fill all of space and as you sing the verse (just like space poured
into space means the manner of deity offering to deity):

just like space poured into space

All of these beings and yourself as Lama Vajrasattva do prostrations, give homage
through prostration, give homage to Lama V in the sky in front of you. And next
are the Outer Offerings. The verse is:

OM AH HUNG:
Offerings real and of Samadhi fill all space with sublime substance,
May these delight the foremost Victors, may these delight the sublime Buddhas.

So, depending on your penchant for visualization you can visualize simply
Vajrasattva in the sky in front of you or you can visualize, and later on you
actually need to, visualize the whole assemblage. Vajrasattva and various Buddhas
here and then you have all different kinds of yidams a little bit below that and then
all different kinds of dakas and dakinis. And the top one with Vajrasattva and the
Buddhas are also all the lineage lamas. Then all other kinds of yidams, then all the
dakas and dakinis and then all of the dharmapalas. You can visualize this from the
start if you want. Then" "offerings real and of samadhi"...simply -- the offerings
real means the offerings in your seven bowl offerings which represent the various
sense objects, yeah. And then "of samadhi" means the cloudlike offerings of
Samantabhadra that arise through meditative concentration and these are always
much more pure then the so called real offerings. Because if you are going to offer
flowers then this is very beautiful --there are some flowers on the puja table. But
there can only be so many because the puja table existing within the confines of
seeming substance materiality you can only have so many flowers on it and if we
wait a few days leaving those flowers there they are going to begin to rot and
smell. It is not so nice. But the offerings given through Samadhi can be as vast as
the sky itself. So for the outer offerings you emanate streams of rainbow light
from your heart and on the tip of every ray of rainbow light is an offering goddess
and those goddesses hold trays that are massing with sublime offerings arisen from
concentration. So trays of flowers with um, there is a kind of candelabra used in
India for doing aretea (the waving of lights before the deity) -- it looks kind of like
a Persian lamp but with lots of wicks in it. So goddesses waving lights, goddesses
holding trays of every delectable kind of food, of incense, water for drinking and
bathing, all of these different kinds of substances. And they can -- so you have
your diety or deities up here in the sky and then hey fill the whole sky in front of
them.
This is why they are called "The Cloud-like Offerings;" Samantabhadra is a great
meditator who offered in this fashion, having nothing else to offer. For a yogi

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practicing Vajrayana its possible to accumuate the immeasurable merit and virtue
of countless offerings whether you own a single possession or not. It makes no
difference.
There's really two traditions of this. One is the tradition of the Kusali Offerings,
which are the offerings of one's own body in something like Chod Practice. But
the other is the Cloud-like Offerings that arise through Samadhi. So, light rays
billowing out, goddesses -- whether you're male or female, it's goddesses --
goddesses on the tips of every light ray, and all of them offering this sublime
wisdom offerings.
Then you sing through the mantra: Om Guru Sarva Thatagata Sapariwara
Argham Praticha So Ha. Then Padyam, Pushe, Dhupe, Aloke...etc. So this is the
Outer Offerings. The Outer Offerings are comprised of prostrations, and then
(which is giving homage, the offering of giving homage or respect) and then the
actual substances connected to the various different sense fields.
The Inner Offerings are threefold: there's the amrita (or menla), the torma, and the
rakta. So when you set up your altar, you have your mandala deity representation,
and then on the right you have the menla, little skull cup, your menla, in the
middle there's the torma and on the left there's the rakta. And when you come to
the point in the sadhana when your making the offerings, you take the (and there's
different traditions, different lineages some lineages turn the cup top sideways. We
take the cup top off and rest it next to -- for the amrita we rest it next to it on the
right; for the rakta we rest it next to it on the left. So you take to top off -- the
verse is: "Ho, the self-arisen great amrita, elixir of the five-fold wisdoms, reverses
illness and affliction of the five-fold fiercesome poisons, Ma ha Pancha....Om Ah
Hung."
There's two different things going on in this mantra. First we will talk a little bit
about how the visualization is done. You rest the top on the side, and then you
visualize that the skull-cup with the amrita in it, the five-fold nectar. (And the
visualization for the five-fold nectar we will go over when we talk about tsog feast
because its the same as the visualization for blessing -- You know this one; you
visualize the vast skullcup, the five meats and five nectars, the khatvangha above
it. It simmers and melts the drip of mercury into the... )So, over the skull cup filled
with this dhutsi, amrita, this elixir are the syllables OM AH HUNG. In that order.
So OM is here, AH and the skull cup, OM AH HUNG. Like that, right? And then,
if you haven't before, now you actually need to visualize the full array of buddhas
up in the sky. Lama Vajrasattva with all the different kinds of buddhas and lineage
lamas. And here the different kinds of buddhas are those that you have specific
empowerment connection to; they are your own personal buddhas. And under that
all possible yidams, and under that all possible dakas and dakinis, and under that
all the dharmapalas. And then the complete gathering of the three roots. And at
that point, you take your thumb and ring finger of your left hand, visualize on the
thumb is a sun seat, on the ring finger is a moon seat, when they come together
this makes the seat for a deity. Like the site of a lotus sun and moon. The sun and

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moon seat come together with the syllable AH over it.
Is this making sense? You dip that into the amrita and you flick it, like that. And
when you flick it, you visualize that pearlescent drops of pure wisdom nectar that -
- it does two different things: it satisfies or cures the illness of any sentient being,
but it also pleases beyond all measure every buddha. As an offering to the buddhas
its the greatest pleasure, sweetness, and elixir. So you flick it and these pearlescent
drops of rainbow light stream out to all the buddhas visualized and they land on
their tongues. When they land on their tongues, the buddhas become filled with
the most exquisit great delight. Just enormous, gi-normous great delight. And their
delight causes their bodies to blaze with brilliance. And the brilliance of that with
light rays goes out to all the triple worlds, and subdues and over-powers delusion
through splendor. Through pure bliss-joy. The real menla, the real medicine that
overcomes all illnesses here is the joy, the bliss/pleasure/joy exhaltation of the
buddhas. And then the light which has gone out and subduing delusion coalesces
in the OM AH and HUNG that are over the skullcup that your amrita is in. Yah?
OM AH HUNG.
So all that light of all the buddhas comes into this OM AH and HUNG, it
coalesces into great brilliance and then those drip down, they melt and drip down
into your cup, giving a who other blessing to the amrita on your shrine table. Then
you take you thumb and ring finger, you dip it in again. You touch your forehead,
throat, heart. You are taking the empowerments. And you touch your tongue.
When you touch your tongue, you visualize that your tongue has become a white
lotus and on the white lotus is white vajra standing up and in the middle of the
vajra is a HUNG. And the nectar that touches your tongue causes this whole thing,
which is the essence of Vajrasattva's pure bliss, to melt through your body down
through your central channel, filling all of the channels of your body to
overflowing with this primordial nectar. This way it purifies everything in the
continuum of your own being.
So, here in terms of the mantra: MAHA PANCHA SARVA AMRITA. Maha means
great, Pancha means five, Sarva means gathering. The amrita, the nectar, which is
the great gathering of the five aggregates, five elements as buddhas. And then
Kharam Khai -- eat it, please, eat it and enjoy it. And then Kaya, Vaka, Chitta,
Siddhi --Kaya, Vaka, Chitta -- body speech and mind. Siddhi is received, and it is
put on the tongue. OM AH HUNG, our own body becomes filled with this great
nectarous delight.

OK, next for the torma offering, the verse is:

Mansion vast, desirable substance, drenched in rainfall of five wisdoms,

Supreme torma, samaya substance, adorned by pleasures of the senses.
MAHA BALINGTA PRATICHA KHARAM KHAHI:

And so you have your torma in front and its blessed with a little bit of the amrita.

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You can take a little bit in the spoon and you pour it over it like a little blessing.
This is how its drenched in the rainfall of the five wisdoms. From this amirta that’s
just been consecrated all over again. And for the torma. The thing to understand
about the torma -- the torma is the gathering of all substance-appearance made into
this mountainous offering substance. And fundamentally, beyond that though, its
seeing all substance material. The skull cup of great wisdom holds the torma,
which is all appearances, but it’s – all appearance as fundamentally edible.
Appearance itself, as something, which can be eaten. And this way you can break
of a piece of the torma, you eat it and receive the siddhi of the torma. Appearance
as something edible, and appearance as pure delight. Appearance – here it’s
erasing – you’re offering to the Buddhas the pure nature of appearance as utmost
delight. Is this making sense?
So from your heart you emanate again, countless rays of light with countless
offering goddesses. And each of them is holding a torma and each of those tormas
represents an entire dimension, a universe, a three-thousand-fold universe, of
substance phenomena – of the perception of substance. So substance of all
substance, of all substance, of all substance, and then this is offered to the
Buddhas. All the different Buddhas, the yidams, dakas, dakinis and dharmapalas
and they are very, very, very, VERY, pleased. They become overwhelmingly
happy.
Now, Buddhas don’t need any offering. Buddhas are already overwhelmingly
happy. Buddhas already see all, all, sense appearance, as pure delight. So what’s
going on here? What’s going on is that – what are the Buddha’s most
fundamentally pleased by? On one side yes, they’re actually pleased by the torma.
They like it, it’s nice. Just because you’re not starving doesn’t mean you can’t
enjoy a good meal. On one side this is the case. But more deeply, what they’re
pleased by is your capacity to perceive appearance as utterly delightful and
nothing but delightful. What you’re offering them, the real offering here, is the
relinquishment of my seeing some kind of a problem in appearance. That’s what
makes them very, very, very, happy. By seeing the torma and understanding
symbolically the purity of recollection in terms of the torma, and offering that –
what we’re offering is that “I don’t see a problem in existence.” I’ve relinquished
that, I’ve given that up. To make the authentic offering we have to give that up.
Does that make sense?
So that has two wonderful results. One is, the Buddhas in their bliss bestow the
siddhi up you. The siddhis, all possible siddhis accomplished through practice,
rain down on us from the happiness of the Buddhas. So we offer the torma and in
exchange the Buddhas cause us to be happy. Their blazing light causes us to
become filled with siddhi as well. And then the second unique thing that comes
from torma offering is that the hatred of beings subsides. And why does the hatred
of beings subside? Because hatred in beings arises from the fundamental sense of
lack-- that there is something wrong, that there is a problem, that there is a lack,
that there is a pain, that something is just off about all this appearance. And when

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it’s not, when the Buddha’s are happy and that happiness showers on sentient
beings as the siddhi of realization, then hatred subsides.
Buddha said in the sutric teachings “Overcome hatred through love,” which is
really beautiful. But this is even more extreme. This is saying , “Overcome hatred
through pure pleasure of joyfulness.” This is something even beyond love in some
senses, it’s just through, through the purity of perception we overcome hatred. We
overcome hatred through the impossibility of hatred even being perceived. Is this
making any sense? So, the mantra:

MAHA BALINGTA PRATICHA KARAM KAHI

Again, KARAM KAHI means here - eat, eat. MAHA BALINGTA. PRATICHA is
the offering. MAHA – great. BALINGTA -- Balingta means torma. It’s the
Sanskrit word for torma and it comes from two different words. BA is short for
baga, and LINGTA is short for – it’s not really shorter – but it’s another form of
the work lingum. Baga, which generally means vagina. Lingum means penis, in
its external sense of the meaning. But what it means is - for the BALINGTA, the
torma, it is all-substance-phenomena offered into the BAGA, the BAGA of absolute
perfect purity of wisdom view. The solidity of all substance and matter – this
lingum – offered into the baga – the absolute pure wisdom view. This creates
delighting, that’s delight. This makes the joy in which all appearances are happy.
OK, rakta! The verse for rakta is:

The great red blood of liberation, emptying out the realms of beings,
Sublime potion free from grasping, free from taint of all desiring.
MAHA RAKTA PRATICHA KHARAM KHAHI

So, rakta has a lot of different implications. If you think about torma, and if you
think about, for instance, the meaning of balingta coming from baga and lingum.
If you really think about it, I mean here as it says – listen to the teachings,
contemplate. If you contemplate this fact, then it has a lot of implications for us
about all aspects of existence. You can’t practice vajrayana unless you are willing
to feel into the dimension of the implications of each aspect of every part of the
practice. Maybe later we’ll go sometime into what those implications might be,
but rakta has lots of implications as well.
There’s two fundamental ways rakta is translated. One is, that rakta is the blood
of all – rakta means blood. Rakta means the blood of our enemies and obstructers,
but often is translated as meaning the blood of all desire. So what does this mean?
What’s the implication of the fact that the same word can have simultaneously at
least two meanings? It implies that these two meanings are equal. It implies that,
the only actual enemy and obstruction we have is the misunderstanding of desire.
For us as human beings – this is the desire realm. Each realm is characterized by a
quality, and that quality is the fundamental obstruction of that realm. Human

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realm is the desire realm; the fundamental obstruction here is the rigidifying and
concretizing of desire. It is the mis-understanding of desire, what desire is, why
desire arises, what it implies, what it means, what it’s telling us or asking of us.
Misunderstanding of all of that causes desire (which is the fundamental energy of
this realm) to become an enemy and an obstructer.
So, what it’s saying in some fundamental sense then is: What is our real enemy?
Our real enemy is desire misunderstood. The desire misunderstood is an
obstruction. And what we do then in tantric practice is we take the thing
misunderstood or misperceived, and we transform it. We don’t actually change
“it,” because there’s no problem with anything external to us -- because there’s no
such thing as anything external to us. In other words, what we have to do is
transform our view of it. By transforming our view in this way, and turning the
great enemy and obstruction into a great bliss offering – this is how we bring it on
to the path.
So, how then, if we’re going to take -- if the enemies and the obstructers, or desire
– which is the enemy or obstructer – and we’re going to transform it and bring it
on to the path, as tantricas, how are we going to do that? We’re going to do it in
our favorite way, by killing! Killing rocks.
So, what does that mean? It means we have to kill the rigid, concretized concept.
Over the rakta, on this side you have the cup with the rakta in it. And over the
rakta cup you visualize an enormous bag of blood. Like a skin bag filled with
blood. It’s as big as the sky, and the syllable NRI, and TRI, are inside of that bag.
These represent the form and the formless obstructers, each. And from the
syllables NRI and TRI, countless red rays of light go out, with tiny little hooks on
the end of them. If you look very carefully at burrs, like you get burrs stuck on
your clothing, or a dog gets burrs stuck on it. It’s because burrs – what they are, is
that they have countless little pieces that stick out and each one of them has a tiny,
tiny, tiny, little hook on the end of it. So they hook into anything. This is like the
light that goes out from NRI and TRI, and it hooks the consciousness of all
obstructers, with form and without form. And then all of these are pulled inside,
they’re pulled into the NRI and TRI, inside the bag of blood. And in that moment-
- because it’s all ugliness, all delusion, all misunderstanding, all obstructers, all
harm -- the bag of blood becomes a giant bag of illness, of complete and total
illness. Then you take your phurba, action phurba, which you have up on your
puja table and you stab the bag of blood killing the consciousness (or liberating
the consciousness) of all obstructions.
So this huge bag of blood --OM BENZRA KILIKILAYA SARVA SHATRUNG
MARAYA PHET. PHET you stab it and all the blood that’s inside it gushes down
into your skull cup. Makes an ocean of blood, a giant ocean of blood. All of the
life force and consciousness – the consciousness of all obstructions, harm-
bringers, and the like, go into the sky-like dimension. They dissolve into the sky-
like dimension of dharmata, to dharmakaya. And what’s left then is the bones,
flesh, and blood, which pours down like an ocean of blood into your skull cup.

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And this is huge, huge. It’s infinitely deep. You visualize that the blood becomes
a vast ocean of immeasurable death (depth?), so huge that entire universes are
contained inside of it in the form of steaming red light. This blood is not just
ordinary blood. It has amazing special power, because it has been transformed
through the mantra and through the act of liberating the deluded consciousness
from it. Then all that’s left is the so-called form of it, which is nothing other than
great bliss. And this blood, which is illness transformed, has the ability to liberate
any being whatsoever , any being at all.
So, and then again, you take your thumb and ring finger; sun and moon, the AH;
you dip it in and you flick it. And this beautiful streaming, ruby red, droplets go
everywhere into the sky and land on the tongues of the Buddhas. And as they
drink it, the Buddhas, who are already just great delight , become even further
intoxicated. They become utterly and perfectly intoxicated with a great bliss
inseparable from wisdom. And that great bliss, inseparable from wisdom, shines
out as light rays from their hearts obliterating all attachment to deluded desire; all
forms of grasping attachment; all forms of deluded desire, leaving only pure
pleasure and great bliss behind. And then you take again, and do this and just put
it on your tongue, not here, and here, and here. But it’s this -- this is somewhat
special to our lineage, Do Khyentse’s lineage. That when you take this blood,
because we are the one’s of great desire it says in various prayers of Do Khyentse
– we enter into this ruby red drop that purifies the nature of desire and the
continuum of our being; causes “desireless-desire” of innate fourth joy. The
fourth joy of the four joys, the blaze -- places the seed for that within us, and
causes the blaze within us. There’s a way at that point that you really enter into
Do Khyentse’s lineage.
Now, before next we get to the offerings of Jordrel, of union and liberation, I
thought I would read you this very nice section I like, if I can find it, in, ah there, I
marked it, from Dungse Rinpoche’s commentary. He’s just finished castigating
and shaming westerners for being stingy. I like this, he says --he’s talking about
offerings various other offerings – he’s talking about tsog feasts:

However, unlike this inconceivable way of making offerings, when American’s do

puja… (here he’s talking to a bunch of Gatrul Rinpoche’s monk and nun students
up in Oregon) …when American’s do puja, although they are wealthy, they are
incredibly stingy. Really their stinginess is astounding. Except for a very few who
are not stingy, most people are so stingy that at the time of puja they just cut one
tiny cake into pieces, or offer an apple that they just pulled out of their handbag.
They come to puja carrying one short fat candle and place this on the offering
table thinking they’ve done something great.
(Khepa laughs) He has a thing; he’s gone on earlier for a whole page about short
fat candles. He has no love of short, fat candles. Alright, then we’ll go on:
The offering of union is illustrative of inconceivable quality and ability. However,
those who think they’re so clean and pure do not have the intellect to comprehend

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this. They have no real virtue. So we can only pray for people like this, so their
realization will come in future rebirths.
Here you have to understand he’s just viciously making fun of the monks and
nuns. He’s saying, some people think they’re very pure --because union is sexual
union and liberation is killing -- these are practices monks and nuns don’t do
within the tantric pantheon of practices, they shy away from these two. Because
they’re very pure and they’re maintaining they’re purity and they don’t want to
slip up. And he’s saying this is really sad and pitiful, and we pray – but we can
pray that in future births – basically you people – will have enough merit –

These people, unlike Yeshe Tsogyel or Mandarava, the lineage of Machig Labdron
or Mingyur Dedrang lineage from Tibet. They are unlike Kalla Siddhi or Skakya
Devi from Nepal. Such wisdom dakinis as these are inconceivable, and they all
have comprehended the offering of union and liberation. But these days, women
who have intense longing desire sit on it. Think they are the purest. In general,
they think themselves being extremely pure practitioners of Vajrayana in its purest
sense. They say they are practicing Vajrayana and they sit and take many
empowerments, yet they have very great doubts. With such great doubt they are
never really able to engage Vajrayana. They think they are so clean and pure. But
really, I think they are the dirtiest on the inside. These people derive no benefit
from their dirty practices.
(He is talking about monks and nuns, their dirty practices.)

If you do not understand the dharma of union and liberation, or if you have doubt
about it you will not be able to engage in the profound path. I am not saying that
it’s essential to practice union right away or go out and kill people. However, if
you have doubt towards dharma of union, or taking life in order to liberate when
pure beings do so, then you will never practice Vajrayana. The Vajrayana
doctrine originally came from the wrathful emanation of Padmasambhava who
long ago on the peak of Iron Mountain called Riromalay, liberated the wrathful
demons by killing them, and then liberated the demonesses by having union with
them. This event marked the very beginning of the secret vehicle of Mantrayana.
Whether or not you want to listen to these teachings concerning the origin of
Vajrayana, the discussion of liberation through killing and union must be told. But
if you want to say that you are keeping pure moral ethics, then you must know a
quote from Boddhichariya Avatara:
“Maintain the rules of ethics without fault and purely uphold them. Morality is not
pure when craving is present. So complete the path of perfection of moral
discipline.”
Many repeat this quote from their mouths, but in their hearts they harbor great
craving and fear of the path of moral perfection.

(Here he is saying the path of moral perfection only comes through proper practice

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of Vajrayana.)

This kind of activity could never be pure moral discipline, except for causing
samsara there is no other benefit from doing this. Perhaps maintaining the idea
that one holds pure moral discipline will result in rebirth in the human or god
realms. But these people think that certainly they are creating the cause for full
enlightenment. They think personally they are very clean and others are very dirty
and low. Such people are actually quite bad. Only their speech is sweet, but their
insides are bitter. Therefore concerning the dharma of liberation and union even if
it does not grant you some personal power and potential, still you must not
develop doubts about those who are pure enough to do it. Even if you cannot
follow or keep up with the dharma you must not develop doubt about those who
do. Those with doubt say that this is only an illustrative discussion, and there is no
possibility of actually people doing practice like this. However, the examples are
given so that one can eventually engage the practice.
For example if you are going to make an airplane, initially you make a model of
the airplane. What for? For the purpose of making a real airplane later. All
examples are for the purpose of illustration in this way. A model airplane is not
going to be able to fly off into the sky. And neither are practitioners who only think
things are illustrative. Whether you can accomplish the practice or not, don’t
develop doubts. In the dharma the greatest obstacle is doubt. And if you have no
doubt in your dharma, then your dharma will become accomplished.

I like that.

So…first is offering of union:

AH: The supreme vajra of skillful means, within the lotus basic space,
The secret offering, sublime union, the blissful nondual vast expanse.
OM MAHA ANURAGA SUKHA JNANA BENZRA SVABHAVA ATMAKO HANG

So for this one, you arise in the form of wrathful deity, Dorje Phurba, in the case
of yab-yum, in the case of Vajrasattva practice. And wrathful deity yab-yum, it
says in the Vajrakilaya terma the mortar pounds…. the pestle pounds within the
mortar, right? So the mortar of course is the bhaga, the lotus, the vagina of the
goddess, which is of course what? It is Choying itself. The Pure Space of
Dharmata. And the inconceivable non-conceptual Dharmata is the sphere of Truth,
which is Dharmadhatu. Inside of this, the hammer of skillful means beats out its
rhythm, yeah? This pounding of the pestle and the mortar, and in this manner the
great bliss of skillful means arises spontaneously within the empty dimension of
space in response to the needs of beings.
So what does that mean? It means that eventually compassion is not meant to be a
contrived --in the beginning it is like everything -- but compassion ultimately is

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not meant to be a contrived activity. Quite naturally and spontaneously skillful
means which is the movement of naturally occurring bliss. Inseparable from
wisdom’s sphere. Moves within that sphere and its very movement whatever form
it takes, is skillful means. Whatever form the dance the nine moods of dance of a
Heruka, of a great liberated being moving through space, whatever form that takes
is this union being talked about.
So Choying, the space of Dharmata itself, in which the appearances of luminosity
arise inseparable from great bliss wisdom, such a being moving is the union itself.
That’s the ultimate and real union. The Vajra master, any liberated being’s,
activity moving through space is union, and that union is a dance of union, which
brings about the liberation for all beings, does this makes some sense?
So, by unifying skill and means and exaltation of union nonconceptuality blazes
and destroys the obstacles of concepts. So how do you do this in the context of the
sadhana?
In the Sadhana, you as Dorje Phurba, emanate from your heart first
countless…and this is…countless male forms. All kinds of male deity forms who
are deeply, strongly. passionately aroused. Their vajra flags unfurled and waving
freely. In other words you visualize all these male deities, dakas, Rigdzin heroes,
naked standing, their erections, and then you emanate from yourself all the consort
deities, and all kinds of females dancing sensuously beautifully, their breasts and
baghas swollen and moist, and they enter into union. You visualize them entering
into union.
And the play then of bliss, this bliss, the play of bliss that comes from this
visualization, causes their eyes to look drunken, smiles on their face, the sound of
tigers and doves, all kinds of endless display of sweetness and beauty, fills space,
and the wonderment of that cloud from their place of union, emanates a cloudlike
brightness, and that cloudlike brightness is the offering to all of the Buddhas. And
to yourself, and all of you rest and abide within this offering. The great bliss of
this offering causes concepts to come to a dead still. Just to a still point. And this
is where the important aspect then of the practice of liberation says:

AH: Phenomena as a contrived concept, the notion “birth,” thought,

“perception,”
Are the vile, demonic rudras, to be killed, fed to Herukas!
MAHA RUDRA KHARAM KHAHI:

Maha Rudra (Great Rudra), Kharam Khahi (Come eat this great Maha Rudra) So
liberation, what has to be understood here is, liberation is simply the continuation
to its ultimate extent of the path of union. The path of union whether you practice
with another, with a Karmamudra, or whether you practice with Dharmamudra,
through visualization, it ultimately doesn’t matter because there is no particular
difference between visualizations, dreams, substance material phenomena. The
point is that you must be willing to practice this great bliss union, when this great

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bliss union whose fundamental essential nature is what other people call sex.
When it is practiced fully, the four joys happen spontaneously, and the fourth joy,
beyond joy is the obliteration of all concepts. It is as if the vajra pestle pounds the
mortar so hard that the very concept of concepts is destroyed. It’s like stabbing a
phurba a heart in every being because outside of concepts there are no beings.
Outside of concepts there are no Buddhas. Outside of concepts there is no samara,
nirvana, bondage, liberation. Outside of concepts there is no one to be freed. There
is nothing. So the fourth joy is the killing that Nyingmapas do. Is the killing of the
concept of being itself. This is the ultimate killing. And it’s simply the perfect
extent of union taken to its fullest, the fourth joy you kill everything and nothing is
left. Not a single thing is left. When bliss is strong and countless emanations of
yourself. So the way this is visualized the bliss of all these deities reaches its
pinnacle then suddenly from your Vajrakilaya yab yum form countless forms of
the phurba based Vajrakilaya fly into space. And they pierce through from the top
of the head straight out through the perineum. Every body of every being in
existence and those bodies explode, and there is only light. There is vast open
space, filled with the billion times a billion times a trillion droplets of light. Non-
conceptual great wisdom luminosity.

This make some sense? Good.

Suchness offering:
AH: Non conceptual vast freedom, beyond the scope of all imagining,
Supreme amongst all offerings, changeless, timeless and sublime.
OM BENZRA DHARMADHATU AH AH AH:

Every offering in some sense from the first offering of homage, through the outer
offerings, inner menla, torma, rakta, to the union liberation, all the way to
suchness, are simply a continuum of ever-increasing bliss. That’s all they are. So
all these tigles every being and every concept is destroyed and there is only space
and light. That’s the ultimate offering. There is no concept you just rest in it.
When there is no concept there is no Buddha no sentient being, there is nothing to
offer and no one to offer it to, no offering made nothing to do nothing to not do,
yeah? That’s the suchness offering.

Om Benrza, the indestructible Dharmadhatu is just that. AH AH AH:

Just resting in that nothing. Yeah? This is the suchness offering. Then we have
come in some sense full circle because that suchness offering doesn’t include or
exclude anything. It doesn’t have beings or Buddhas, everything is there and
nothing is there, Neither or Both.

And then there is praise. And the praise just is so that all of this from Lama

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Vajrasattva to Lama Vajrasattva and then you as Lama Vajrasattva are praising
Lama Vajrasattva who brought all this about.

EM AH HO! How wondrous the single bindhu beyond contrivance that’s what we
have when there is only awareness and light. The Lama’s secret essence mind.
This is what the Lama turned out to be along, you cry sometimes because you
never want to be separate from your lama. This is how the one is never separate
from one’s lama, ever.
The Lama’s secret essence mind is the source of every wisdom the origin of all
mandalas.
All mandalas and all Buddha appearances arise from these droplets of light. From
no place else and are nothing else.

To recall you form and beauty –

And now we actually think that Vajrasattva here, because we are also not…we are
not playing the ultimate off against the relative or the relative against the ultimate.
We are not saying “Now I just got my space and my life, fuck you, I don’t need
your form.” It’s not one against the other, there is not an outer guru leading you to
the inner guru. It’s a bunch of crap. All that kind of thinking is crap. To actual
wisdom there is not outer or inner. None of it is included or excluded.
So now we are actually Vajrasattva again in his form in front of us:

To recall your form and beauty, to recall your secret mantra,

Stirs the heart and mind to wisdom, opening cloudbanks of strong blessing.
Your mind is vastness without limit, luminous free and undefiled.
Your form is wisdom manifesting, your mantra like a lion’s roar,
Precious Lama Vajrasattva, I offer praise and pure devotion.

With pure devotion this is like another prostration. You have come absolutely full
circle again.

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Note on transcription: Traktung Rinpoche’s commentaries were transcribed by
his extremely fortunate students. Any benefit received is only because of the
lama’s great blessing, and all mistakes are our own. Please forgive these errors.
This booklet was compiled on Amitabha Day, August 2, 2012 with the aspiration
that Traktung Rinpoche’s teachings may flourish and spread in all places and
times, touching the hearts of all beings. May all beings be happy! May there be
always be virtue.

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