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0:00:03.9 With the Vajrayana there are so many ways. Sometimes you can just talk what is Vajrayana about, but then there are many ways and how you introduce it, but I think it is very good to introduce it on the basis of Sumpa Khenpo’s Fourteen Systems of the Functioning of Vajrayana. If you have some basis you will know what it all means. Otherwise I will be talking here, there, here there and you will be listening here, there.

0:00:03.9 Therefore, on the basis of what we talked yesterday

De nü tek pa kan dor de

Dra dü gyu je ye wai ta

Jig pei kye par dug ngal che

Ngul che dü zhir jog pe tsö (spelling??)

(aside: if you have a problem of sitting cross legged you go ahead and stretch, no use of punishing yourself and those who are used to it they can sit. But then, when you are permitted to stretch your legs you can do it. If somebody does not permit you, you cannot go and stretch, ok. Particularly when you are meditating and having the same place and all this, unless somebody permits you, you should not stretch, but today it’s okay, please stretch your legs, because you don’t want to give yourself unnecessary punishment).

The first we talked yesterday, which pitaka it belongs. The second is in which yana it belongs. Third, what does secret mantra mean. I think we covered that much last night and there is no need to repeat.

0:02:22.2 Now the fourth: divisions of tantra. First of all, I forgot to mention yesterday: what is tantra and what is sutra? We talked about tantra is secret and so on, but where does it come from and how does it happen? This I forgot: how it happened.

When Buddha obtained enlightenment, first he remained silent and then gave the teachings on Four Noble Truths and so forth, there are three different levels of turning the wheel of Dharma. In other words, giving three different levels of teachings. There are some that say they refer to the early part of Buddha’s life, the middle part of his life, and the last part of his life. Some say that is not true, but it depends on the essence of the actual meaning of the teaching. That’s why it’s divided, not done by age, time, disciples, but the actual divisions of the teachings. That’s the sutra part.

0:04:04.4 Simultaneously, those very intelligent students and special persons, where the Buddha himself has transformed his own Buddha-looking Shakyamuni body into Buddha Vajradhara and started saying the tantra, introducing each individual deity – I know that translation of the Tibetan word “yidam” is wrong. Each yidam has been introduced. All the yidams are enlightened beings. Enlightened persons are taking different forms to suit the individual capability and also for special purposes.

0:05:17.5 For example, there are peaceful yidams like Manjushri, Tara, Avalokitesvara. They are all yidams. Behind me here you see the Lama Chöpa tree. In the center is Lama Lozang Thubwang Dorje Chang, and right in the front of him you will different yidams. The reason why they were even given like this is that they are all manifestations of Lama Lozang Thubwang Dorje Chang. That’s why the yidams are in front of him. I am sure many of you had teachings on the Lama Chöpa in Dharamsala. This will come in that. So in reality they are manifestations of Lama Lozang Thubwang Dorje Chang. Actually, and that will come later, it is the manifestation of Buddha Vajradhara.

When Buddha manifested and introduced one of these yidams he said the whole tantra. A tantra is like a root text. It says this is this, how it becomes beings like this, these are his special reasons, and these are the people who are fit to practice and so on. Each one of those yidams has its own complete path.

0:07:02.7 There is nothing missing. They have all complete. This is the actual tantra. Whenever Buddha Vajradhara has taken the different form of yidams to introduce them, each one of those yidams has it’s own tantra. When there is no tantra said by Buddha, then the question of authenticity really rises. Otherwise they are taken as authentic.

(I think I better let you translate. Is it too long or ok?)

0:08:02.7 Dutch translation

0:12:49.8 That is how Buddhist tantra came. You may think: tantra is not only with Buddhism. Hindus also have tantra. What is the difference between Hindu tantra and Buddhist tantra? That question may rise in your mind. I do not know what to say about Hindu tantra, but Buddhist tantra, as I told you has the major purpose of obtaining enlightenment. All practices are geared towards bringing enlightenment in the quickest, best and easiest possible way.

Hindu tantra, although I don’t know much about it, in the end I do not think aims at total enlightenment. There are a lot of diversions on this. I don’t know how familiar you are, but there are a lot of big diversions, but it was not really energized altogether and geared up towards enlightenment. That is the one big thing in Buddhism, one of the big differences.

Now about Buddhist tantra: I better go on my main points, otherwise I will be nowhere. What are the divisions? If that is tantra, I see so many deities here, so many different ones. Sometimes I see one called Yamantaka, sometimes Guhyasamaja, sometimes Heruka, sometimes Dorje Pagmo, sometimes Vajrayogini, sometimes this, sometimes that. Are they all the same thing or is there any division among them. What are they? What is Manjushri? What is Tara? That question has to be answered.

0:15:13.4 Most of us know there is a division into four, but there are different systems, which should be also mentioned. Some make divisions into three, some into five or six or seven. Now I will not go into detail, who says three, six or five. The commonly accepted division is into four tantric classes. Again, this has to be proved by Buddha’s words. You may raise the question where this division into four comes from. Which tantra says? So it is mentioned in the Hevajra tantra. There is a Hevajra tantra called tak ni. That is accepted by almost all important people of Tibetan lineages and particularly Lama Tsongkhapa accepted this as major division of the tantras. I will give you the reasons later.

Then you may raise another question: in that case, in the Vajra Essence Tantra it clearly mentions that there are outer and inner tantras. So two divisions and they are also accepted by all. So that goes against four divisions. You may say that, but inner and outer divisions has been accepted, but that does not overrule the four divisions. The divisions of inner and outer tantras is also included in the four divisions.

0:17:43.1 Therefore there is no contradiction for whatsoever between the “inner-outer” division and the four divisions. But there are contradictions with the divisions into 5, 6 or 7 and therefore they are not accepted. Now what are the four divisions? In Tibetan:

Cha gyü – Kriya tantra

Kyö gyü – Charya tantra

Nal jor gyü - Yoga tantra

La me nal jor gyü - Anuttara yoga tantra

It doesn’t matter whether you use the Tibetan or Sanskrit names. Maybe Sanskrit is more familiar because of …I don’t know. These are the four tantric divisions. Out of these four, the first two, Kriya and Charya are mainly the outer tantras. The yoga and maha anuyoga tantras are the inner tantras. According to the Vajra Essence Tantra, if you say there are two divisions, these are clearly mentioned. That’s why I emphasized.

Chi tta yi wa she pa ni

Ngü je yi wa she par cha (spelling?)

So it is very clearly mentioned, both, outer and inner tantras and thus the division of the tantras should be known. It is very clearly written.

0:19:43.0 You may say, first you said four but now it says inner and outer. So the first two, kriya and charya are included into the major division of the outer tantras and the yoga and maha anuyoga tantras are included into the inner tantras.

0:20:13.1 Dutch translation

0:23:37.1 That was the fourth outline. Now the fifth outline: the difference between the Hinayana and Mahayana. In Hinayana everything is directed at one’s own betterment. Hinayana does not go up to ultimate enlightenment. Getting betterment or liberation and getting enlightenment depends wisdom and method, right?

Either way, you have to do something in order to get yourself free or you have to do certain things and gain certain wisdoms. Whatever practice you look at, there is nothing that is not included in either method or wisdom. Whatever you do is method or wisdom in what really counts in practice. Whether you call it meditation or retreat or whatever, there is only method and wisdom.

0:25:15.0 So the division also has to be according to that. The division between Theravada and Mahayana is not done by wisdom at all. We all know. Even in Hinayana training there is an understanding of emptiness, there is development of wisdom. Without that you cannot cut the root of samsara at all. The result of the Hinayana path is nirvana and an arhat is actually free of samsara totally. We call them self-liberated. Therefore, Hinayana does have wisdom. But from the method point they are different.

0:26:07.0 (bad audio) from the method point, in Mahayana practice there are the six paramita activities and the bodhictta development. So therefore Mahayana is much more effective. Not from the wisdom point of view, but from the method point of view it is very different, more effective and covers more largely. Therefore the division between Hinayana and Mahayana is on the basis of method, not wisdom. Wisdom is emptiness.

0:27:28.0 By the way, emptiness is absolutely necessary for Vajrayana practice. Really, the moment you do any practice of Vajrayana, the first and foremost thing is you say

OM SVABHAVA SHUDDAH SARVA DHARMA SVABHAVA SHUDDOH HAM

That means all is emptiness. If you think that means that everything is completely empty, then you are wrong. Emptiness is full, really. Fullness is empty. That is a very important point. Without emptiness, Vajrayana cannot really work. We do have normally something to substitute that, but really you have to know. It is the basic foundation together with bodhicitta.

So in terms of method and wisdom, there is a big difference between Hinayana and Mahayana method.

0:28:54.3 And that method is one of the foundations on which Vajrayana works. If you don’t have bodhicitta and if you use the tantric methods it does not bring enlightenment.

Atisha had come to Tibet and spent a number of years and in those days there is no newspaper or radio or tv. He had a visitor from India, from Vikramalashila University. So Atisha asked him what’s the news from India and this and that. So the biggest news was that one of the Hevajra practitioners had obtained the ngu sho (???) 0:29:57.2, the path of stream enterer of the Hinayana. If you look at the five paths, the stream enterer is the first. There are shun ye gye (???) 8 functionings and so on. These are mostly Theravada or Hinayana stages. At the beginning of the functioning, the first one is the stream enterer. This terminology is from the Theravada. The Theravada translations are very much available in English, from Thailand and Burma and especially from Ceylon. There is really some completely settled terminology. If you start raising different names, then it will get confusion everywhere.

0:31:26.9 So this term is stream enterer. I am not so familiar with those terminologies. I did not learn them in English and I didn’t read any books about it in English. I have a problem of reading English. So a Hevajra practitioner had obtained the level of stream enterer. And that was the biggest news for Atisha. That is shocking news. The Hevajra is one of the highest practices and the stream enterer is such a low achievement, so how could that happen? Atisha said, “He is lucky to have obtained even that much. Otherwise he could have gone down. I praise the great method given by Lama Serlingpa.” So he really praised the bodhicitta. Then he said, “This is the reason why I travelled to Indonesia for on a 14 months journey, to get the bodhicitta teachings, the teachings on the altruistic mind. So bodhicitta is the basic foundation for Vajrayana. If you don’t have that, it won’t work.

0:33:13.2 Then another thing that happened is that two Yamantaka practitioners went together into retreat. I mentioned that last week too, maybe. One of them died and the other kept going, meditating himself in the form of the yidam and kept on saying the mantra. That’s what you do, that’s the major practice. Then suddenly one time he saw something that looked like Yamantaka, with two horns, terrifying buffalo face and all these hands and legs, a really terrifying one. The reason why terrifying is not that Yamantaka is a devil. Yamantaka is not a devil but he has to overcome the devil in a wrathful way, so he has to be more terrifying-looking than the devil himself. Otherwise you will think that is really the devil over there. It doesn’t look beautiful or jolly, doesn’t look nice at all, but terrible, terrifying. He has to look the most terrifying possible.

Suk chog chog tu tra po che

Pa wo chog gi chö yul chen

Dul kar dul wai dön dze pa

Dor je jig je la chag tsal

Dul kar dul wai dön dze pa - the most difficult to subdue, the most difficult to conquer, that’s why Yamantaka has to be the most horrible-looking. That’s the reason why. Otherwise you may look at him and think, “That’s the devil.”

0:35:55.4 So this meditator saw this terrifying looking one in his meditation place and he thought he was able to see his yidam and started bowing down and doing all sorts of things. But this one said, “No, no, no, I am not the yidam. I am your friend who was sitting here with you in the retreat and I died and was reborn as a hungry ghost looking like Yamantaka.”

0:36:48.8 de chö man yang ru drai gyu….(???) Even in the tantra itself it says saying the mantra can become the cause of becoming a hungry ghost. Why? Because of the lack of bodhicitta. If you have the bodhicitta with you or even the influence of bodhicitta - to develop pure bodhicitta is very difficult, but if you have the influence of the bodhicitta, even then that can’t happen.

It purified non-virtuous actions, and accumulates virtue and every action, whatever you do, becomes very positive. That is the quality of bodhicitta. When you look into tantra, you can never forget the sutra and basic lam rim and Three Principles, whatever we have. If you do forget that and try to achieve something out there you are taking a big risk.

That’s why the basic foundation of tantra is bodhicitta and emptiness. The emptiness is also difficult to understand, but at least some understanding of emptiness has to be there. What do you get when you say: All is empty? In the practice of Vajrayana, luckily the great masters have given us something we can do before, because our mind is not capable of putting them all together………..

Every word you say in the sadhana you have to think something, otherwise just saying the words alone will not work, so you have to think something. The moment you say “all his empty” you have to think something. Then what are you going to think if you have no idea about emptiness? All is empty doesn’t mean anything at all.

0:39:50.0 You must have a good idea of emptiness and that will only come if you know dependent arising. Dependent arising is a must know to understand emptiness. If you look into the Three Principles of the Path of Tsongkhapa it says

9. NE LUK TOK PEY SHE RAB MI DEN NA

NGE JUNG JANG CHUB SEM LA GOM JE KYANG

SI PEY TSA WA CHE PAR MI NÜ PE

DE CHIR TEN DREL TOK PEY THAB LA BE

Without opening the wisdom eye

seeking freedom and generating bodhimind

cannot cut the root of samsara.

Strive to see interdependence.

De chir ten drel tok pey thab la be – strive to see interdependence. When you want to know wisdom, Tsongkhapa has emphasized to focus on dependent arising. He never said: try to know emptiness. When talking about emptiness he never says: try to understand emptiness, but he says: try to understand dependent arising. If you do not understand dependent arising, there is no way you will understand emptiness. And if you do not understand emptiness you cannot cut samsara. Dependent arising is known as the king of reasoning to establish emptiness.

0:41:57.7 Things are empty because they are dependent arising, that is the King of Reasoning. So you have to know that empty is not empty. Things are just the combination of several causes and then things are able to function, just on the combination.

When I say that you may think: when I look at a table and its part, I see that the top is not the table and the legs are not the table, so there is no table. And then you think you have understood the emptiness of the table. No, that is totally a mistake. That is not the emptiness of the table. Emptiness of the table still is able to produce the table as it is. So the emptiness should not destroy the table. That’s why I said: emptiness is full.

0:43:33.2 Emptiness should not destroy fullness and the fullness exists dependently. It cannot be established from it’s own nature, it can’t be independent. Yet, it is functioning. That sort of thorough understanding of emptiness is needed. You cannot have total empty. Total emptiness is nothingness. Nothingness is not an object. That is the preliminary wisdom that you need. I will not talk in detail here because it is not part of my talk. You have to learn this separately.

0:44:21.0 Actually,

11. NANG WA TEN DREL LU WA ME PA DANG

TONG PA KE LEN TREL WEY GO WA NYI

JI SI SO SOR NANG WA DE SI DU

DA DUNG THUB PEY GONG PA TOK PA ME

Interdependent appearance—infallible.

Emptiness—inexpressible reality.

As long as these two seem separate

Buddha’s insight in not understood.

Tsongkhapa made it very clear. The moment you have empty and establishment separately, you have not understood the teaching of emptiness. That is very important. In one object, if you see the relative existence of the object you should be able to see the nature of emptiness. The moment you look from the absolute emptiness side you should be able to see the relative existence. This is why emptiness so difficult. This is why emptiness becomes important and famous.

0:45:24.1 [[[Audio very good from here on]]] Don’t think it is as easy as taking a table apart. I have met a number of people who told me, “Oh, emptiness is very easy, because when you really take things apart there is nothing.” A lot of people will tell you that, but that is not emptiness. But a basic understanding of emptiness is a must for a basic tantra practice. The moment you say “all is empty” you have to have some understanding of emptiness and dissolve everything into the nature. Then you have to look into the absolute point, not the relative point. This is how it has to function. That’s why it is the base. Sorry I talked a long time, I forgot you have to translate.

0:46:43.3 Dutch translation

0:56:41.3 Can you take your coffee break for 5-10 minutes?

0:57:04.6 Enough for the fifth point now. Now the sixth point. The difference between the parchin tek pa and dorje tek pa, the causal Sutrayana and result Vajrayana. Why do you make divisions between those two? It is not about the result you achieve, because the result you achieve is Dharmakaya and Sambogakaya, the body form and the wisdom form. Both are enlightened beings, the same thing has to be achieved, so we don’t make the division by the result. Nor, as we said before, do we make a division by wisdom, nor by method either. Bodhicitta and the Six Paramita activities, as much as they are in the Mahayana, they are also always a part of Vajrayana. I have to emphasize that, because when you reach into the Vajrayana teachings they will not talk much about the Six Paramitas and so on. If you read the books on that they don’t mention much about that. They mention, but don’t emphasize them. So people may think they are not part of Vajrayana. But that’s not right.

0:59:01.3 It is Vajrayana method and practice, whatever you are doing. The Six Paramitas and Bodhicitta will be part of Vajrayana. So from that point they are also not divided. But the division is only the cause of the form, su ku, rupakaya. The direct cause of the form body differs. In Vajrayana you practice the direct cause for the form body. In Sutrayana you don’t.

1:00:03.5 When I say, “direct cause” you may be thinking what is meant by that. As I mentioned yesterday, in Vajrayana we practice base, path and result together. In the essence of the basis of death, bardo – the life in between – and birth, will be practiced, as base, as well as path and result. That brings the form body much faster together, rather than spending time on the basis, cutting these and that. In the Sutra path they emphasize controlling anger, attachment, etc, separately and even cutting the root, ignorance, all that is emphasized. But in Vajrayana you practice base, path and result all together.

1:01:26.6 So the enlightened form can be brought about much faster than in the Sutra path. The method is emphasized on that. The wisdom part or mind part is also the same. The moment you have the form part of an enlightened being, the mind part will automatically come in. Here you may think, “Ha, the form is more important than the mind.” No, it sounds like that, but it’s not. The mind is more important. But mind action and the way the mind is functioning will be able to bring form together. It creates the cause much faster, the cause which brings the enlightened form.

Another thing: at the enlightened level there is a very special funny thing: the extraordinary quality of enlightened beings. The form and mind are together. In other words, body and mind are combined. Wherever their body is, their mind is. Wherever their mind is, their body is.

1:03:03.5 Whenever the body is established, the mind is established. Whenever the mind is established, the body is established. So it is the same thing. For us ordinary people, mind and body are separate, but for enlightened beings, mind and body are together, and not only together, but wherever one is, the other is there. Wherever their body is, their mind is. Wherever their mind is, their body is. This is the extraordinary quality of the enlightened beings. This is how the enlightened beings know everything together, simultaneously, without one stopping the other. The absolute doesn’t stop the relative and the relative doesn’t stop the absolute. They are able to see together, simultaneously. This is the extraordinary quality of the enlightened beings.

1:03:59.7 Therefore, even if you have a method, even if you are able to produce the rupakaya, then that automatically produces the dharmakaya too, because they are interlinked. That should be enough.

1:04:30.8 Dutch translation

1:08:40.3 So in the Sutrayana you have bodhichitta and the Six Paramita activities, etc, as your accumulation of merit and as purification. That’s all. That’s why it is called causal yana, because you only work on the level of the cause. In Vajrayana you use result and path altogether. That’s why it is called result yana. I forgot to mention that earlier.

1:09:43.5 Dutch translation

1:10:19.2 That’s enough for the 6th point. Now the 7th point: the difference between quickness of the Vajrayana and Sutrayana. Why is Vajrayana quick? If you look into the three lower tantras, kriya, charya and yoga tantra, they have special methods not available in the Sutra path: meditating yourself in the form of the yidam, generating the yidam in front of you and also saying mantras. Through that you develop a lot of different siddhihoods, such as longevity and many other siddhihoods. We normally mention 8 different sidddhis, but most important here in the lower tantras is longevity. Through the mantra and the practice, the yogis will extend their lives for over 200 years in which they complete their practice and obtain enlightenment. This is not available in the Sutrayana at all. These practice are all available in the first three, the lower tantras.

1:12:23.9 So these are much quicker than the Sutra path. As you know, in the Sutra path you first generate bodhichitta and then over three eons accumulate merit and ultimately you will be able to obtain enlightenment. All these eons will be covered by meditating oneself in the deity form, saying mantras, etc. within 200 years or so and obtain ultimate enlightenment. Some people do change their lives, some don’t. Many of the good yogis extend their lives. You may think: what is he talking about? I have not seen anybody living for 200 years, but there are people living that long even today, in the different forests. They don’t come out openly with us, because of certain rules and regulations they have. This is even available in the Hindu tantra too.

1:13:44.6 Dutch translation

1:16:40.9 The practice of the completion stage makes it possible for us to obtain enlightenment within the short span of our life, within 20, 30, 40 years. That is not available in the three lower tantras, only in Maha anuyoga tantra. So that has even quicker, special practice. That is another reason. So it may not be out of place to mention here. The actual essence of Vajrayana practice is lying on the completion stage. However, the completion stage in most of the Vajrayana practices is not to be practiced or used unless you gain some kind of stability either at the rough or subtle level of the development stage.

1:18:08.8 There is one exception and it is fantastic. I am making propaganda now. There is only one. There is a completion stage practice that is allowed to practice, even if you have not gained stability, either rough or subtle, in Vajrayogini. I don’t know Kalachakra, so I can’t talk about that. But that’s it, in Vajrayogini and Heruka body mandala you are allowed to do that. Especially, there is an extraordinary quality, which only Vajrayogini has, no other.

1:20:05.4 Lag pä drub che sung pä den pä kyong….even if you make everything mistake, if everything has gone wrong, even then, by reading itself alone it’s enough. That’s the only one I know. So that’s good propaganda, isn’t it?

1:20:46.8 Dutch translation

1:22:38.5 I didn’t say by saying the sadhana alone, I said Lag pä drub che sung pä den pä kyong …. There is a prayer called Seeing the Lovely Face of Vajrayogini

eh ma da ni da ki ying nä zheng

he ru ka pal gyu kyi g yal po lä

dor je tsun mü nye wä nying po chog

lag pä drub che sung pä den pä kyong

Ema! Arise now from the Dakini realm!

Sustain me by the truth the King of Tantras,

The Glorious Heruka, which guaranteed attainment

Just reading the supreme quintessence

(Mantra) of the Vajra Holy Lady!

Lag pä drub che sung pä den pä kyong – that means by reading alone. That’s not the same as saying sadhanas alone, because there are some more things involved, yes, really, but still, reading itself is alone. It’s not only saying the sadhana alone, but there is some extraordinary practice there. I cannot really mention what it is. Even those who have full initiation, even then we cannot talk about it. I mean I can just mention it. There is a thing called extraordinary practice in Vajrayogini. In the prayer of Vajrayogini it is mentioned:

nang ki phak mö zung dzin tri shing chom

chok gi dhu tir zhuk pei gar khän ma

tsang pei gom ne trin lam ying su thön

trak thung pa wor kyü ching röl par shoh

When the inner Varahi breaks the vine of subject-object dualism,

And the Dancing Lady dwells in my Dhuti supreme

And pops out my Brahma hole into the realm of space

May I delight in the embrace of the Hero Heruka!

That talks about the extraordinary practice and with this, by seeing and reading and with the sadhana and this alone it’s enough. That’s only through Vajrayogini and it is Maha anuyoga tantra and it is the quickness. You see how different it is now between the level of Hinayana and the level of Mahayana and the level of Vajrayana, how easy and how fast it can go.

So this is the 7th point.

Now the 8th point. That has the reasons why four divisions are made in the tantra. As I mentioned to you in the kye dor je ta nyi gi gyü it says there are four tantra divisions.

1:25:09.7 The reason for the four tantra divisions is mentioned in the pa chor gyi gyü. I don’t want to make this very clear.

It is in the tantra word:

Gö dang ta dang lag jang dang

Nyi ni chö dang nam pa zhi (spelling???)

It is because of the intelligence of the individual practitioner that makes the four divisions. How is the division made? You follow the tantra words and that tells you the reason for the four divisions. It depends on the intelligence and capability of the individual practitioner, that’s why.

Those who can only look up and pray, they do the lower tantras, the kriya tantra. If a little more than that, they can do the charya, a little more than that, they can do the yoga tantra and extraordinarily intelligent persons can do the Maha anuyoga tantra. That’s point 8.

1:26:48.2 Point 9 is easy. I will say that along with this, before the translation. Why is it called kriya, charya, yoga and maha anuyoga? I have to do that in Tibetan, because I don’t really know what kriya and charya really means. So kriya is in Tibetan cha gyü, that is the tantra of activity. Why are the lower tantras called tantras of activity?

1:27:24.9 The practitioners will consider that outer activities are more important. For example, washing and cleaning. That’s why sometimes you see Hindu places where people take a bath seven times a day or four times a day. Some of the Hindu sadhus do that. So outer activities are considered more important than inner meditation and concentration. For example, washing and cleaning, etc, these outer works are more important. That’s why it is called outer activity tantra.

` 1:28:26.8 Then chö pei gyü – that is the outer activities and inner meditations equally considered important. That is the activity tantra.

Then the yoga tantra considers the yogas more important than outer activities. Yoga means concentration, saying mantras, etc, that’s why yoga tantra. Then Maha anuyoga tantra will not pay any attention to outer activities at all. Inner yoga is considered the most important activity. That’s why Maha anuyoga tantra. That’s only the words they are called. It is debatable if this is so then why bla, bla, bla. It is only this reason I give and that is the 9th point.

1:29:40.5 Dutch translation 1:29:43.9 end