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Soundfile 20090328GRAAVJ1

Speaker Gelek Rinpoche

Location Ann Arbor

Topic Vajrayana Weekend

Section 1 of 4

Transcriber Beth Locke

Date 03-28-09

(for comparison of root text, read Yangchen Gawai Lodro's "Grounds and Paths of Guhyasamaja)

So we begin with the Heart Sutra in Tibetan then followed by a little reading on the Completion Stage, so then we should do this Vajrasattva recitation. What sadhana do we have in the bluebook? A sadhana which has the Vajrasattva recitation? Lama Chopa? It should be part of one of those sadhanas. No sadhanas in the blue book? I thought it was vajrayana. Where is the vajrayana book? Individuals have them, I see. In the Vajrayogini it should be there too. Did people bring their sadhana books or what? So in Lama Chopa what do you have, what kind of Vajrasattva recitation?

I think that is the one from the short version from Vajrayogini but its Vajrasattva not Heruka.

All right.

(more seating talk)

Heart Sutra

Vajrasattva recitation

Short Mandala Offering

Sang gye cho dang tsog kyi chog nam la

Lang chub bar du dag ni kyab su chi

Dag gi cho sey gyi pe so nam kyi

Dro la pan chir sang gye drub par shog x3

Verses by Rinpoche ?

Do kindly generate a pure motivation that motivation of course, bodhimind. Not only bodhimind but mind that one would like to have the ultimate transformation of the physical aspects, the illusion body, the ultimate transformation of the mental aspects, clear light, combination of the two, pure, ultimate transformed state of Buddha Vajradhara, the seven qualitative Buddha Vajradhara stages within this very short life -one would like, one must obtain that for which I would like to listen to these great Vajrayana stages, Vajrayana path and stages. With this mind as the way and how you listen and the motivation and sitting etc. as Buddha Vajradhara had described. So listen to this teaching and the teaching where we stopped last time I think maybe I should look back to the outlines a little bit. Talking about this Vajrayana aspects there's two, how does one travel through the path and how does ten stages and five paths explain it. Basically two, the first one has a general explanation and particularly maha anu yoga tantra explanation. So the maha anu yoga tantra explanation should have two; development stage and completion stage. Development stage also has its definition, division, word explanation, the measurement of completion and how one transfers from the development or stage one to stage two. I think we have done the first, second, third, fourth and, does anyone have any idea what did we do last weekend?

Hartmut: We went through the whole gross generation stage, subtle generation stage and the signs of how you transfer -

Rinpoche: All completed? All right.

So let's look here, Khe drup tam mo tar chen bar na lo seb sheng ja thok pey shin ne seng gye ngo drub che lha gyu chang zin gyu tu do sol la mig pey lhan do en ju way she la.........

So in this vajrayana path they always emphasize the meditation as the deity yoga, yoga of the yidam, the physical aspects as well as the hand implements etc., so whether it is generating or dissolving or multiplying or whatever that has been emphasized but did not really talk separately about the shamatha and vipassana in vajrayana. You don't see vajrayana textbooks which emphasize vipassana or shamatha at all. The reason is by meditating the individual in the sadhana or in the self-generation form, that will lead the individual to establishing the shamatha level or stage. Shamatha level of stability and that's why they don't keep separate because there's no need for it. But on the other hand they also give you a stage where if you want to develop shamatha specifically, where you do this focusing, the shamatha level we taught in the sutra that is all our Gom area, all the stages, whatever we talked about, that can be done in the sadhana and the stage where you do it is at the purity aspects of it.

Like in the Yamantaka you have the shey gu nu so drub ye la go....

Explaining what the nine faces are, and the two horns are the two truths, nine faces are the nine branches of the Buddha's teaching and all that level before you're going to the purity and then you can focus there. But in the Vajrayogini case you do have this sim zing, which means where you are focusing so it's a combination of building and focusing together so whatever the focusing is done and that focusing level is the actual shamatha aspects of it.

When you're doing the sadhana if you're not doing the focusing part then probably before the mantra ... tse mey lama da la gyen dro way gyu pey nal jor .........

Anyway, when the eighth yoga, somehow this very short verse is not coming up in my head, the purification yoga the blessing of the dakas and dakinis yoga that is the eighth yoga, then the mental recitation and physical recitation, the verbal and mental recitation is one, so between the recitation and the blessing, when you finish generating the body mandala and all that then over there you can focus and start there.

Lhun de nga de nye ches then when you have the recitation that particular verse says when the verbal recitation and physical recitation, the physical recitation is one of those side completion stage that is bringing the mantra mala at the heart level into the navel level inside the central channel and reading the individual mantra. The mental recitation is of course you don't move your mouth you don't move your lips you don't create sound but reading the whole mantra and in the case of Heruka yab yum particularly in the Vajrayogini sadhana, that is considered one of those, there are two completion stage practices within the sadhana and the development stage itself so this is one of them. Either that level along with that or at the end of the eighth yoga you can focus and develop. Also when you're developing this shamatha remember there is something called shin ja, the joy, physical and mental joy is developed. That shin ja is not the shin ja within the eleven virtuous when you're talking about mind and mental faculties there are eleven virtuous one is called shin ja . It is the same name same spelling same in Tibetan, same but it is different. That is the shin ja the virtuous shin ja and this is the physical and the mental joy. Just by the way, I'm mentioning that.

The sign of transferring one individual from the development stage to the completion stage that is the fifth aspect of the subtle development stage,

that is khon dob je lhun go mar shun nga tim sum che wa ley.....Remember?

Development stage is, do you remember the definition of the development stage? Does anyone of you remember the definition? The definition says kon dob je lhun go mar shun nga tim sum che wa ley.... It is not born out of the meditative level through which you have completely entered remained and dissolved all the airs or energies at the central channel. In other words it's a good indication, the definition of the development stage says khon dob je lhun go mar shun nga tim sum che wa ley.... The meditation which is mentally projected corresponds with the birth, death and in between stages plus it has the capability of bringing completion stage plus this is not grown out of meditative power, it is not materialized by the meditative power of the energy or air entering within the central channel, it neither enters nor remains nor dissolves. That is the definition of the development stage. Am I right? How did you say before? Can you repeat in English?

-Mentally created built up as opposed it actually happening in terms of airs dissolving.

Rinpoche: Right, plus it has to be corresponding with the death bardo and rebirth, so three qualitative. It is not mentally meditated that the air energy within the central channel, that's emphasized. Why? If at the mentally meditated level air or energy enters into the central channel then it becomes completion stage. That is why in the development stage it's not, that's why, because when you define something you don't say it's not this. This is the something the Tibetan Buddhists do a lot, it's not that. What is it not? At the meditated level it didn't enter in your central channel, through meditative power. Also it should be able to bring the completion stage within you, capable of bringing completion stage within you. It is corresponded with the birth death and bardo. This development stage is also called Tag pey nal jor it's something like labeled, labeled or called rather than actual. So the completion stage is opposite of it. It is not created or imagined, it is actually happening. That is the difference. In the development stage almost everything is imaginative and then in completion stage almost everything is actually happening, not created, not imagined. That is the difference.

Whenever through meditative power the air or energy enters, remains and dissolves to the central channel, and then you tried bringing simultaneous joy, that wisdom whatever grows within the individual, that individual then transferred from the development stage into the completion stage. Here it quite clearly tells you, nowadays you know we see people who tell you, well I would like to do more completion stage rather than development stage. So what you do is your sadhana your mantra and your meditation and then the individual level from that ordinarily what you're doing it changes by itself. When it changes then you transfer from the development stage into completion stage. It's not that the individual decided "now I'd like to do completion stage, now I'd like to do this", it's not. Though maybe you may learn more that's a different story. Learning is one thing. Practicing is another thing. The practice normally followed with the learning, right? First you learn, second, you know what we are doing here is we're picking up a very short text which sort of gives you a Lam Rim like, we pick up a very very short almost like the Foundation of All Perfections in the vajrayana. In sutra we have Foundation of All Perfections then we extended that a little into some kind of short Lam Rim and then it's extended into the bigger Lam Rim then it's extended like the Nyur Lam, then it's extended like Lam Rim Chen Mo, then it's extended like Four Commentaries along with Lam Rim Chen Mo and that type of thing and so in vajrayana it's the same thing. We are now making an attempt like the Foundation of All Perfections, sort of think in that level we are doing it. OK.

Once the individual has grown that wisdom which is simultaneously born joy nature, grown out of the collection of the energies within the central channel, energy or air, there are ten of them. I'm not sure whether it is talked about here or not but there are ten of them. The five root energies and five branch energies all of them, at least the pervasive energy has to be, I think it comes a little bit later anyway. The energies, when they are dissolved to the central channel dissolved, we use the word dissolve but we jump, before they dissolve, you have to talk about entering then remaining and then finally dissolving. So entering is first. The whole idea is the central channel is what we call imaginative, right? Because if the doctor goes and operates and does a post mortem or a physical operation I'm not sure whether you are going to get a central channel and right and left channels, if they're seeing it or not. I have no idea. But, when this science develops to that level then they should be able to see it because that is supposed to be the actual existing subtle channel within us. They should be able to see it. But when we are imagining and meditating we imagine it quite big because we cannot imagine if it's so subtle it's almost invisible then we cannot imagine it, that's why we do it big, physically we do it a little bigger. Why we do big, because we cannot imagine. In reality it might not be big at all, it might not be big at all. And all of those channels and chakras, all of them we learn and then we imagine and I don't know whether physically the doctors are seeing it or not. Most probably not at this moment but maybe they will in the future.

OK. Kye rim nal zho rim do po ba jang wos?

Now for the second point, the point of completion stage for which there are five outlines just like we talked in the development stage; the definition, the division, the explanation of the word and how does an individual transfer from one stage to another stage. Then finally how does one individual obtain the ultimate stage. So five. Definition, division, explanation of the word, how does one transfer from one stage to another and ultimately how does one get the fruit? That is the fruitional aspect, the fruition, that's it, five.

First, definition. khon dob gye lhun go mar shun nye tim sum che par ley sho way........now you know, in the development stage it says it's not developed by the meditative.

Here it says developed by meditative efforts, the air or energies, airs/energies enter, remain and dissolve at the central channel at the yoga of the learning stage. The yoga of learning stage that is developed by meditating the energy entering the central channel, remaining and dissolving and that is the definition of completion stage.

Then kye rim ba wang nyu gye le gya la tem pey kye rim gya kho tso lhun wo ma shun tim sum ........

It says at the level of the development stage a very intelligent person- now here in the vajrayana when they say intelligent you have to think both lines not intelligence as mental capacity of the individual mental capability alone but also a fortunate person, lucky person, a combination of both because in the vajrayana whenever they say fortunate, intelligent they somehow refer both of them together. Even if you are very intelligent if you are not lucky enough you're intelligence might not be able to bring you fruition. Might not be able to bring to fruition because you're not lucky enough, that happens. So the funny thing is in vajrayana luck as well as intelligence have to work together that's why you always have not only the purification but also the rejoicing combined together at the beginning level when you have the seven limbs you have the purification and rejoicing one following after another. The reason is at the level of the vajrayana you have both of them working together and that's the reason.

So kye rim ba........(previous verse)

At the level of the development stage an intelligent person might be able to bring the air/energy into the channel; enter, remain, dissolve, all due to the power of a consort, companion, consort.

Thok pa deb a shi yu gyen ngo .....

Yes that is there but when you are looking at that and then you have to include that into a development of completion rather then development of development stage, it has to be completion stage, part of the completion stage development. The individual may be at the level of the development stage, however, because of all these conditions that might be possible and if it happens that is considered part of the completion stage. However that doesn't mean that individual is a completion level person. That particular experience or development happens to be part of completion stage but the person is not considered yet which means somehow some people experience what we give the expression in English a “glimpse". A glimpse of some level of completion stage may be experienced by the individual at the imaginative level of development stage, imaginative level but that doesn't make the individual completion stage level yet.

Ngo zho rim je do re soon jang pa yin dos......

Sometimes we call it completion, sometimes we call it non-imaginative stage, not imaginative, non-imaginative stage. And sometimes we may call it yoga of natural? (natural yoga?) sometimes we call it second stage, yoga of the second stage. They are all sort of synonymous.

Now that is the definition aspects of it. Now we have the basic idea that 1) the development stage is not natural. It is all imaginative, labeled, imaginatively built. Then the completion stage is not imagined, it is reality, it becomes real and all that. So what happens is naturally if you look in there, you learn these aspects of it and what you do is you do your practice, sadhana and so and forth and then seeing what happens to the individual....

(interrupting for seating talk)

So what happens is whatever you've been imagining like you know, meditating yourself in the form of the yidam whether it is Cittamani Tara or Vajrayogini , Yamantaka, whatever, you keep on saying the sadhana doing the practice, meditating, imagining and one day the imaginative will become the reality. When that is becoming then it is completed, completing stage. That doesn't mean you have become Buddha! No, no, no! But the imaginitive becomes non-imaginative reality so that's why you have all these different names, synonymous. Now that is the definition aspects of it.

Now the second is division.

Dig nye pa tel a yin na lu way nga way sey way gyu lu wu sey sol je.......(reads from the book)........

Ok. When you're dividing this division it says you can have the ultimate quietness of the physical, ultimate quietness or retreat.

The word in Tibetan is ang lu ang nga ang sem ang so first is body speech and mind, three and then they use the word ang.

Ang means either retreat, normally it's retreated, retreated means when you retreat from the usual activity or noise you reach or go to a place where there's no noise or no usual activity, right? Which means ang is the activity of retreat, retreating here the word ang should be no existence so it's sort of gone away from all these things. When you say lu ang physical, you can not go to a place where there is no from but form completely retreated from all attractions, speech retreated from all attractions, mind retreated from all attractions and then illusion body, clear light and union, that is ultimate union which becomes six. There are different ways of counting. Sometimes they call Tibetan Buddhism "lama-ism", because each lama will have his own little systems, they do. That's why if you counted body, mind, and speech retreating as three and then illusion body, clear light it becomes five, then the union becomes six. That is one way of counting. Who counted? Ju du, that is Aryadeva's ju du, and Guhyasamaja's chapter six of the Root Tantra and related explanations all of them.

Lu way nga way de du nay nga ay tom po che...The five path explanation, so now you're going to hear it.

Some people will say there are five paths in the completion stage. Some people will say there are six paths in the completion stage. Some people are going to say there are four paths in the completion stage. This is the way how different Lama's count. It's not, nothing is a mistake. That's what it is. So when we count six; body quietness, speech quietness, mental quietness, illusion body, clear light and union, that is six. You have to remember that six anyway. You have to remember that six because even if you count five, even if you count four you have them all. I'll tell you why. It's very interesting.

Rin ma dang nam che rim pa ley lu ang..........

Those who say five paths they include body quietness within the speech quietness and so they call it speech quietness. They don't count body quietness but when you explain, when you meditate you have to have it. So it becomes oneness. Remember in that Lam Rim that we're doing these days, the Nyur Lam, in that embracing precious human life and in the Liberation in the Palm of Your Hand it's called recognition of the precious life and important ness, and difficult to find. So in the Nyur Lam the recognition and the important ness are made into one. So it's called two, right, important ness and difficult to find, so the other one has three. Same thing. That is similar to this.

Some times tantras like mother tantra goes four or something and the Guhyasamaja goes six, Yamantaka four or five or something, but whenever they count it all depends how they count it but not of them is left out. Whether you emphasize separately or combined that's why. So some people may say there are five stages. Some will tell you four stages. Some will tell you six stages. They are all fine and that's it. And if you make it five the body quietness and mind are counted as one, no, since the speech quietness is higher than body quietness you label the speech. Sometimes when you make four body, speech and mind are all put together so then the mind quietness is the highest achievement so they label it that but they have body quietness, speech quietness and mind quietness all three in there. OK? That's what it is.

Du pey gyu chem ma ra zho rim pa tang po nye gyen sa.........(reads from book).......

Exactly what I explained now. Sometimes it is a division but it is not a contradiction. It is the way that it's divided. Du pey gyu chem ma ra zho rim.......(reads) ..............(a lot!).........

What is the word explanation? Why do you call it zho rim or the completion stage? Now there is a problem I begin to see. In English we call it completion stage, in Tibetan we call it zho rim. If you just think zho rim as something completed then the completion stage is not a problem. But when you think this way, the explanation they give in here, then it has a little problem. Anyway I will try to paraphrase here what this says; the meaning of the word zho rim

(tibetan) not depending on the labeling by mind

(tibetan) the moment you have yourself established it is completed and that is the channels and nadis and the drops, zha lhun tigle, that is channels, air or energy and the drops within that essence, you know the drop.

They are completed. It doesn't depend on the imagination, it's completed, such a completely born with us our physical thing where we can meditate very sort of pin pointedly, that is why it's called zho rim (Tibetan), OK? Pin pointedly you can focus on the physical condition of the channel chakras together though it doesn't mention here the channel chakras together, the energy and the drops. The drops I'm talking about the red and white drops, that’s the drop I'm talking about. That sort of represents the energy essence or whatever. Such a thing you can directly pin pointedly focus, whatever you're pin pointedly focusing on the material is naturally already completed within your physical condition. That's why this explanation of the word zhi rim is given that way. And if that is the case then maybe you can call it completion because it is already completed the moment you are physically born or whatever. So you may be able to explain that way but the idea of developing and then completing might not work well within this wording explanation but that doesn't mean mental level as well as meditative level as well as actual level. It is something that gradually develops, that doesn't mean that.

Why they call it the word definition somehow they throw this word in here but that's what it is.

Lob so, lob so, .....lyu tag po lam ma......reads from book...

.

That covers the outline, the definition, division and explanation of the word so that means one, two, three outlines are covered. The fourth outline, how does one transfer from the lower level to higher level that is -she pa nye sa kye rim nye...........reads from book.............

At the level of the development stage and then one transfers to the completion stage, that first body retreating or quietness while you are meditating in the central channel all airs are dissolved in the central channel. From that dissolving level from that dissolving point one develops the bliss void combination of wisdom, meditating on that and then when you are finishing meditating the moment you reach to the aftermath of that meditation the individual will perceive every phenomena including the environment and everything in the nature of bliss void nature and everyone you may be able to see as a pure yidam. So every environment you may be able to perceive as a pure land and all inhabitants you may be able to perceive as a yidam and when you're reaching to that level that is called completion stage, physical retreating, the first one. So that means physical retreating has the development stage and completion both. When you're entering through meditation first you may be in the development stage and then during the meditative level or within the aftermath level then you're transferring yourself into the completion stage. Remember in the Lama Chopa, ..............

Chi nang cho nam gyu ma mee lam dhang

Dhang wei tso nang dha zuk ji zhin du

Nang yang dhen par mey pei tsul tok nay

Gyu mei ting dzin dzok par jin gyi lop

OK what is the verse above that?

De nyi so sor tok pei she rap kyi

Drang pei shin jang dhe chen dang drel wa

Dhon dham nyam zhak nam kei nel jor gyi

She rap phar chin dzok par jin gyi lop

What is the English for that?

Inspire me to perfect transcendent wisdom,

Through practicing space yoga in equipoise on the ultimate,

Joining the bliss of supple ecstasy

With the insight that discriminates what is.

Ok. That is the meditative level.

Chi nang cho nam gyu ma mee lam dhang

Dhang wei tso nang dha zuk ji zhin du

Nang yang dhen par mey pei tsul tok nay

Gyu mei ting dzin dzok par jin gyi lop

That is the aftermath. The next one, can you read it?

Inspire me to perfect the illusion-like aftermath,

Realizing that inner and outer phenomena lack true existence,

Yet still appear, like an illusion, a dream,

Or the reflection of the moon on a clear lake.

Right! And that is the aftermath. The combination of that is now the individual practitioners are transferring from the development stage into the completion stage. That is what it is. So the Lama Chopa when you look at it it doesn't really seem something of high vajrayana practice but when you're coming over here you have to look back. Why you're looking back? Because that's what we do, so it sort of links up, all your practice will link up together. That's the level it goes to. Then the aftermath level, then the individual becomes like an illusion-like aftermath level, the individual comes into the physical retreating level, the level one of the zho rim. If you make it six, level one of the zho rim.

Lu wen she jub pey gyub tsen yor tes.........reads from book...............

So it is very simple here. Why do you call it physical, actually the word, I don't know actually the word ang (tibetan) it is debn, the word really means, ultimately it means nothing, it's not there. But somehow you can't translate that as nothing so you have to say retreat or get away or retreat.

-They call it isolation.

Oh they call it that? Ok. Isolation. OK. Anyway, you're retreating and you're isolating, it means you get away. Those contagious disease people, people who have strep throat or something so you have to retreat away from that person because that will give you sickness. So you have to isolate that person or quarantine, all of those. Why is this called physical isolation or physical retreating or physical non-existence or physically withdrawing? Why?

It says ...(Tibetan)....

What you're really withdrawing the base is our basic usual physical body that is our form and elements and the senses and all of those. Now the point is this. Whether you are retreating or isolating or whatever,

zho rim......(tibetan) the completion stage persons give the bliss void nature on that so what they are not having now is the ordinary perception and ordinary conceptualization of that physical aspect of form, energy, senses and all that. So they've been appearing as pure deity, pure deity.

(Tibetan) That is such a yoga, that's why it's called lhu ang? so ang is either withdrawing, quarantine or retreating or isolating but actually not having.

Not having is the ordinary perception of ordinariness of our physical energy, everything. So that is what this physical isolation is all about. Which translation are you looking at?

-Tantric Grounds and Paths

OK. (Tibetan) So now the statement says in the physical isolation you have both development and completion. That's what we've been talking about! So here comes the statement.

Ni gye cha yu dos lam gom .........

Now, how does one individual transfer from the physical isolation to the speech, what they call speech or energy isolation.

Lhun tang ju ney sum je ram dha.........reads from book.................

This is a long sentence. How does one individual transfer from the physical isolation into the speech isolation? While you're meditating the energy enters into the central channel, enters, remains and dissolves. Those events, that nature of the air, there are two systems. Om Ah Hung. Two systems; one will say Om it enters, Ah it remains and Hung it dissolves and another says Hung it enters, Ah remains and Om it dissolves so which ever, I don't think it makes a difference. That nature of entering and remaining and dissolving, nature appears as the sound of three words of mantra, that is Om Ah Hung. Om Ah Hung.

Ye gyu sum de dang su sha wey dor jin da pa che pa la deng neys.

First learning imaginatively entering all your energy into the central channel with Om Ah remains and Hung dissolve or disappear within the central channel itself. Again though we are in zho rim it is supposed to be naturally happening. But when you are learning it's naturally not going to happen because we don't have experience so it has to be imaginatively that we learn even though we are learning about zho rim you are not really learning zho rim. You are learning about zho rim and then developing. So now you begin to see how important this Om Ah Hung is, but people knew that, already knew. All these beatnik poets kept on shouting Om Ah Hung everywhere but at that moment whether they have the total idea of what Om Ah Hung does and what are all it's purposes I don't know but when you reach to this level of learning now you know what Om Ah Hung means.

We Tibetan sometimes, Om Ah Hung is sort of an indication of nothing Om Ah Hung nothing is there. Maybe it's right! You know why? "Nothing is there" is the reality of emptiness and that is how the culture picked it up. That is what it is.

Dorje deba cheba la deng neys. So this is called vajra recitation.

(Tibetan)

The Guhyasamaja prayer I don't have it by heart, the Yamantaka I should remember something. I'm not remembering anything and even the Vajrayogini's thing should have something there but I don't remember just now. Anyway in the afternoon if I remember I'll talk to you if I don't remember then I don't remember, that's what it is. In the Lama Chopa;

Nying gei dhap gyay du ti u dhah tu

Gon khyo zhap sen ko pa lay jhung wa

O sel gyu lu zung dhu juk pay lam

Tse dhir ngon dhu gyur wa jin gyi lop

As you place your feet, oh Glorious Protector,

At the very center of my heart's eight petals,

Inspire me to actualize in this very life

The paths of clear light, illusion body, and their union.

That is just one word made everything like clear light and illusion body and made into one word but here we're talking about reaching to that level is entering Om Ah Hung within our central channel. This is called vajra recitation. That's where I went away. Why is it called vajra recitation? Because you're reciting the mantra in the form, not saying the word or counting like Om (gestures counting with mala in hand) but the letter, the mantra itself is the sound, right? Mantra is sound. The sound of Om in some kind of physical form, imaginative physical form entering through our central channel and holding it there and disappearing within that. Disappearing in the sense it's gone outside. It's not gone outside, remaining within that and that is called vajra recitation.

(Tibetan)

So because of that vajra recitation then all most all round the heart level the heart knots they call it, the central channel, the right and left channels are circling that, that's called a knot. It's not like a knot that we do with thread but it is a knot. It's called a knot because you have the central channel and then it goes like this and the other one comes around like this so what happens is nothing is happening in the central channel. Nothing is functioning, the air or energy traveling through with the right and left channel because the right channel is the channel of hatred, the left channel is called the channel of attachment and all our normal usual mental movements are more or less influenced by either attachment or hatred, more powerful than anything else. So it is somehow running like this and this so that's why the central, the neutral, the natural channel is somehow, nothing is functioning, so it's like, dead. Though they don't call it dead. In the Tibetan tradition they called it sharwa or non-functioning. The word sharwa means blind. One doesn't have one eye functioning or both aren't functioning which really means non-functioning. Non-functioning channel because of the so powerful right and left. So now what the individual tries to do you know remember the channels are going the central channel the right and left channels the power end is put inside the central channel that is the reason why in this Yamantaka torma making you make these two wings and then it looks like a nose type of thing and you put the end of the two wings inside.

But that is the lamey cha shey rey according to the teaching lineage tradition but tantric colleges do not put them in they just leave it like that. That is the tantric college. Lamey cha shey reg.......

So the reason why these two are put in is the air energy going through the right and left channel is started entering into the central channel and then the central channel starts moving and functioning. When the central channel gradually ahs a function within that then this right and left channel are becoming weaker and when they become weaker the knots going around twisting around becomes weak because the inside becomes stronger and that's called opening of the channel. It's not that you put something in there and open it or physically move from outside and opening though a lot of body healers will talk to you I opened your heart channel I opened your head channel or I don't know whatever it is they tell you that but that'll be fine whatever they open that is there way of counting. I'm not saying they're lying that's their way of counting but over here clearing the knots means that. So the central channel becomes powerful stronger and then naturally the other sides become weaker as the center functions more. So the knot is becoming not tight, and when this middle becomes more powerful the side will become weaker. So the thing is functioning. That's called opening.

Because of that (Tibetan)

the central channel functions better so more air can enter in. Out of all these airs, ten of them, five root and five branch. I'm not sure whether it's counted here or not. If you ask me what they are I may or may not remember but the most difficult air or energy that you try to make enter into the central channel is the chub je ke lung, the pervasive air. The pervasive air is normally stated to be in our knuckles, those points, knuckles as well as the knees and the joints, all these joints, in those areas. That is the most difficult air to enter into the central channel. Maybe I'm talking a little too early at this level but maybe it is at the speech isolation level. I hope they're counting here otherwise I don't remember.

(Tibetan)

Because of that then these different appearances wisdom that is sort of clear nature of wisdom and the moment that wisdom developed within the individual that individual now transfers from the body isolation to the speech isolation. Now let's talk about it. What is the body isolation? Body isolation is the wisdom that sees and influences, the word in Tibetan is, what does your translation say? Don't worry about it. It's not there? Ok. What do we try to say? The physical isolation itself is actually what you do not have is, if I use the word impure I have to use the word impure but if I use the word impure it will confuse you. Why? Because immediately you have a definition of pure and impure within you prefabricated definition and that definition is going to take over rather than what it's meant to be. Remember we always say in the sutrayana our object of negation is negativity and negative emotions. In Vajrayana the object of negation is ordinary appearance and ordinary perception and ordinary conceptualization. Over here if you use impure we are talking about ordinary perception and conceptualization rather than impure in the sense it is contaminated, maybe the definition of contamination might even change from one level (label?) to the other level. The definition of impure within ourselves even at this ordinary level it changes, right? The first impure level whatever we see is some dirt, something physically conducted, whatever, some dirt, so you have to say oh you have to wash your hand because it's dirty, filthy, that's the definition of dirty some kind of physical dirt that you have. Then your level (label?) changes then your label changes and you definition of dirt will becomes germ. So just washing is not enough there will be germ there, or I don't know, something you have to do, that much level (label?) change in our ordinary level. Then when your a spiritual person comes in not only the germ business you go even beyond that saying contaminated, cause of creation of suffering and result of so and forth so our level of the contamination changes even in our everyday life so in this vajrayana the level of contamination goes even beyond this. That is the ordinary perception and conceptualization. When the impure, when I say impure it refers to that. Why did I have that? Oh yea yea yea. So what is the body isolation do? The body isolated from the impure. Impure here is the ordinary perception and conceptualization of the five energies five forms and senses so when you withdraw from that when you isolated that what your left with is pure aspects of it. Those pure aspects are called wisdom, right? Wisdom.

(Tibetan)

That pure aspect is wisdom nature joy nature simultaneous bliss void combined nature so that is what body isolation is all about. The moment you developed that very wisdom, on the basis of the vajra recitation of energy in the sound of three mantras that is the time that the body isolation into the speech isolation is developed within the one individual. So I think over here we'll stop. So I hope you got something. Read your notes and try to think about it, try to talk during lunch. Thank you.

Talks about lunch times, return time-

Short mandala offering

Another verse in Tibetan