Archive Result

Talk on Tantra at OM 1986

19860101GRAATantra1

0:00:02.9 [Welcome for coming here].. today. Do kindly generate a good motivation. Good motivation does not necessarily mean that I want to be good or something like that. In this case particularly, in tonight’s talk on tantra, (laughing) don’t laugh at me, when we are dealing with tantra, the good motivation must be an altruistic mind. It must be a mind totally dedicated for the benefit of all living sentient beings. It must be a mind which has no question to people or living being for any reason, friend, enemy, black, white, blue, green, red, yellow, whatever, no question for whatever, must have great love, compassion equally for all living sentient beings and in addition to that be totally dedicated to their benefit, yet seeking total enlightenment to render service to all of them. This is a must base for tantric practice.

0:01:53.4 That is the total base. If you don’t have that, no matter how much you do tantric practice, how much you meditate yourself in the form of different deities, no matter how many mantras you say, no matter how many techniques you apply, they will all create a cause for us to fall into hell realms rather than do any better at all. Full stop. Therefore, the basic foundation of tantric practice lies 1) in the good, profound motivated mind, which is perfectly dedicated to the benefit of others and 2) you need a good understanding of the nature of phenomena. These are the two solid fundamental basics of tantra.

0:03:14.8 If you don’t have this basis, no matter whatever you do, how high you may build it up, it will be like a foundation-less high building or bridge, which has no other expectation except break down, fall and hurt you and others that you may think of leading to it. All will go down, down the stream, totally. That also will not be easy, but a hell realm. If you try to practice tantra, if you try to use a few techniques here and there, which has no base, no foundation, then when you fall down, you don’t fall into a normal hell realm. There is a very special hell realm called vajra hell.

0:04:15.4 Vajra hell has the suffering of heat which is almost 100% more than normal. The coldness is 100% more than normal cold hell realms and the period you remain in there is almost twice as long as the normal hell realm period. That’s because you have used a good method for a bad purpose. That’s why you suffer. So the basics is this. Whatever I have said so far and whatever I am going to say in this talk, every one of the points can be backed up and supported by the words of Vajradhara, the founder of tantric practice.

0:05:22.9 In sutra we refer to the Buddha. In tantra we have to refer to Vajradhara. He is the founder of the tantric practice. Every single word I say can be backed up by quotations that are mentioned in each tantra. Okay, but some of you may think it is possible to use a few techniques here and there and it does work. Yes, sure, using a few techniques here and there definitely does work, even if it is not perfect. But that doesn’t mean you are doing right.

0:06:11.0

Lo pön lama zhi pa dag

Ngö drub du chen nye war ki

The leader or spiritual master and the disciple both

The moment they die, go to the hell realm.

This is what Vajradhara said.

What happens is that that simple techniques may work here and there for this and that purpose. Maybe, for healing, for this thing, that thing, a little bit here and there. But what do you get? So if tantra is working it is because of Vajradhara’s words and his tantra. And if there is suffering, that will happen, because if it is correct for functioning, then the words where he says you will suffer, that will also happen. You will suffer, for sure.

0:07:13.2 So the perfect motivation first has to be pure bodhichitta. If you don’t have that, at least it should be artificial bodhicitta, which has the influence of the seven stages of development or the exchange stage of development, whatever it may be. That has to be a first base on which you put the right foot on. The left foot has to be put on the understanding of phenomena. That is emptiness. I am not going to talk on emptiness, otherwise we don’t reach to tantra. We will just be talking about the two bases. So these are the two fundamental bases.

0:08:11.1 Why are these the fundamental bases? There are many reasons. In tantric practice, there are tremendous amounts of methods that lead you to total enlightenment, of course. In addition to that there are methods that give individuals certain power to exercise a lot of different things, lots and lots. I mean there are countless things, almost anything you want to, like making rain, stopping rain, making fire, stopping fire, destruction, creation, you name it. Obtaining siddhihood, curing, healing, harming, anything, you name it. It’s there.

0:09:22.8 And it works. When you do it, it does work. But it doesn’t work perfectly sometimes and we tend to blame it on rituals not being complete or incomplete preliminaries or mantras you have to say or you can blame any part here and there, but it’s not right. Whether the performance of tantra is effective or not depends on if the individual’s basic foundation has been properly laid. That’s what it is. Tantra is great, no doubt. But whether it is going to be great for me or not, depends on how well I have established the base. That’s it. Therefore, going into tantric practice without having a proper foundation is like a moth burning itself in the fire. If we are not careful we are bound to do that to ourselves.

0:11:18.8 Tantra is fantastic and gives you tremendous power. It does a lot of things, but at the same time it is very dangerous. If you are not careful it is just like putting an 8 year old child on a tiger. That is the example given by Buddha Vajradhara himself. Now the question is:

What is tantra and how does it work and what are the methods? These will definitely rise in our minds. There are certain things we can discuss and there are certain things we cannot discuss. There are lots of restrictions and secrecy, maintained in tantric practice. When I say we maintain secrecy, do not misunderstand me. In tantra there is nothing to hide, but certain things we don’t make public because it works through maintaining secrecy. The word “tantra” is based on mantra. The direct meaning of mantra is protection through mind. That means it works only through mind. If you make it public it doesn’t work. That’s why secrecy is maintained. There is nothing to hide. The word “tantra” is very romantic and a lot of people think it has something to do with sex, or with black magic or this and that. They are all totally wrong understanding.

What does tantra do? It brings the individual practitioner who otherwise, with no influence of tantra, will take years and years and lives and lives of effort. This can be covered in a very, very short period of practice in tantra, for purification, for accumulation of merit. Otherwise it can take a number of eons. This can easily be covered by the practice of a short session or even a short period of saying something. This has the power to reach.

0:14:55.9 It is like walking from here to another district somewhere, which could take a year to walk. If you can fly in a plane you can probably cover that distance in 5,6 hours of flying. A walking distance which may take years to cover, can be covered by flying in a matter of hours. This is the basic tantric benefit you have. It is also a very rare thing. Tantra doesn’t come very often, but is very rare.

0:15:58.8 According to the Buddhist metaphysical point of view, within this eon alone 1000 different buddhas will appear and many different kinds of Buddhism will be shown in one eon. However, the tantric practice will only be carried by the 4th Buddha, the 11th Buddha and maybe the last one, the 1000th one. Who knows. So it is very, very rare and very profound.

0:16:35.2 Now, I did mention what tantra is. In the case of Buddhist tantra or Hindu tantra, it is the same basic principle, it works almost the same way. Every tantra is based on the practice of a deity. The word we are using is wrong terminology. I know, you know, we all know, but we have no other alternative, except this one. The Tibetan terminology “yidam” is better. That is totally different from “deity”, but in English we can only use “deity” because we don’t have it [the right word].

Why is “deity” wrong? If you read Daoist texts it refers to all sorts of other things. Anything that goes into trance goes into that category. If you look in Sanskrit, Tibetan and the Chinese originals, they differentiate between categories of yidams, of enlightened beings, Dharma, Sangha, dakas and dakinis and protectors. All these categories are not available in English, as far as I know. As far as the other people are concerned, the professors who are writing or translating these books, they will have no other terminology to use besides this. So they are using the word “deity” here and there.

0:19:01.4 This “deity” we are using here now has to be a totally enlightened one, because every basic deity of tantra has to be a tantra base. Tantra is like sutra. In tantric practice the fundamental text is not only a scripture, but more than that.

0:19:49.3 How is a tantra created? Tantra is created on the base of an enlightened being, who takes the form of a particular tantric deity and then speaks the root text of dealing with that particular tantra. The root existence, the path existence, the practice, including the mandala, mantra, rituals and all others. The basic, fundamental existence of the tantric deity is the life of that particular tantra. According to that tantra an enlightened being creates their complete mandala, their own complete universe. Then the tantra was said, the people entered in and it functions. The basic tantra, how trantra functions, is the life of tantra. The whole structure of it is called tantra, actually – the root tantra.

0:21:16.5 Now, if you don’t have a basic deity on which the tantra is functioning, then whatever tantra you think you have, does not exist. You may have a simple method, one of the branch methods, whichever has been mentioned here or there and pick that up. Otherwise, it does not complete at all.

0:22:12.5 Another thing: tantra is called result practice. Sutra is always referred to as causal vehicle. Tantra is the result vehicle or yana. Yana is Sanskrit and means path or vehicle. So tantra is referred to as result path or vehicle. Non-tantric methods are referred to as causal paths. Why is tantra referred to as result vehicle? In sutra, you only create causes and don’t have the result to bring together. You are only creating causes, that’s all.

0:24:09.3 In tantric practice, you not only create the causes, you also utilize the result together. While creating the cause, the result practice goes on together. You understand what I am talking about at all? I hope so.

Audience: The sutra is dealing just with causes and the tantra with cause and effect?

Rimpoche: No. Sutra does deal with causes and effects. But in sutra the emphasize is only made for people to create the causes and causes and causes. You are simply creating merit, cultivating and building up merit and purifying. These are the two major efforts you put in. In tantra, not only that. You also bring the result together. That does not mean that sutra doesn’t have results. It does. But here you do the result together.

0:25:31.3 To make it clear: in tantric practice the major practice is based on base, path and result. Base means our ordinary level, today’s ordinary human level. Then the path level is the path you take to practice and the stages of development you get on the way. After creating these paths, the result you get is the result level. In tantric practice, instead of first building the base, then the path and then waiting for the result to come, you practice the base as base and path and result together on the basis of the ordinary level. The basic ordinary level is that your body is able to function as an ordinary body, at the same time as illusion body and as result enlightened body. So does the speech. The ordinary speech of the basis will be able to function as path and as the result Vajra speech. You are getting my point? The basic foundation of the ordinary human mind with lots of limitations will be transformed into the path of clear light, which will be done on the basis level and the result of the clear mind will also be created as the basic practical level.

0:27:39.9 Therefore, from the beginning the practice is not only based on the causal path, but you also practice the result together. Therefore it is called the result yana or vehicle. It is not only a manifestation, but perfectly functions that way. It works in reality. It is not only a fantasy world, but it is reality and it works. That’s what it is.

0:28:19.8 That’s why it is important. The result, path and base all work together. So it doesn’t take time to create this and that and that. Instead, you do them all together. If a person wants to obtain total enlightenment within the short span of a human life time, like 30-40 years or 10,20, 30 years, there is no way to do that without practicing tantra. In sutrayana you go through the five paths of accumulation, action, seeing, meditation and no more learning, the effortless level. That takes years and years and years to develop.

0:29:18.1 In tantra all these five levels of the path can be covered within a very short period of practice, because the result level and cause level of the practice are brought together. You get me now? So now you have a rough idea of what really tantra is. Forget about sex, forget about black magic. You are really looking into the basic tantra, what it is.

0:29:57.7 Now tantra also has a lot of divisions, but the fundamental division is into four.

Kriya tantra

Charya tantra

Yoga tantra

Maha anuyoga tantra

This is like the A B C D of tantra. Don’t think you are listening to tantra. I am just saying there is A, there is B, there is C, there is D. So these four are the fundamental divisions of tantra. These divisions are based on the ways of different practices. Don’t ask me how, because 1) I don’t know and 2) even if do know, I have restrictions and can’t say much.

0:32:14.4 (Tibetan) – It is divided based on the method of practicing. It is based on the method of practicing great bliss into the path. The usage of great bliss into the path and how high and strong that bliss is has been divided. So these four divisions are based on that. The moment I use the word “bliss” you may think of some ordinary bliss, but I am not talking about that. You may think of sex, but I am not talking about that. Particularly, I am not talking about sex, because by stopping sex, by overcoming the sexual desire and all other delusions, you begin to build the great bliss. So sex doesn’t count at all, nor does anger and hatred. Actually it is a method where you transform the anger, the hatred, the non-virtuous negative forces into positive forces.

0:34:45.2 However, transforming doesn’t mean you use it in other ways. It is by reducing drastically and then the positivity that has been built as wisdom has been used. According to that level, the divisions of the four tantras have been made.

(very bad audio) The practitioners of the lower tantras can obtain enlightenment within the life time (very bad audio over). They cannot obtain enlightenment within the life time of our period, like 30-40 or 60 years. It can take 30, 40 or 50 years, depending on the individual person. So that is not possible at the three lower level tantras. It is only possible in the Maha anuyoga tantras. What do the lower tantra practitioners do then? How do they obtain? They prolong their life from the ordinary level into a longer period, something like 200 years or 100 some years. They postpone their death. They don’t die. Instead of dying in the short span of our period, they prolong their life and obtain longevity, so they live 150 – 200 years or 300 years or whatever is required and within that period they are able to obtain enlightenment.

0:37:13.8 So this is the difference within the divisions of the tantras. This is how it works. Now you may think I am talking about a fantasy. But there are people who are practitioners of the lower tantras who live that long. There are methods of prolonging life. They have been given. There are people who have been living that way and there are people like that who are living today.

0:37:40.3 They live in the different forests of the Himalayas or other different areas. They do live, but they don’t come out, like you and me and function, because physically it is not feasible. However, they do come out in certain areas and within those areas people do know some old man and you have no idea of how it is. Many of them remain in the forests. That’s how they function in the lower tantras. Some of them do function even as masters. They remain in the forests and they have their disciples and from time to time they meet at certain places. That is functioning today.

0:38:42.0 But in the Maha anuyoga tantras, the highest tantras, you are not required to do that, because everything is possible on your fingertips. You can really do everything within the normal physically possible way. You don’t require to prolong this.

Further, many of them do obtain total enlightenment at the time of the bardo. Do you understand that? Many of you do, and many don’t. I can see a few heads shaking. The bardo is the period between death and rebirth. The period immediately after death, before the next birth, wherever the consciousness remains, that period is referred to as bardo. In the bardo period, most of the tantric practitioners of Maha anuyoga tantra do obtain enlightenment. Therefore, the question of renewing and prolonging your life does not arise for those practitioners.

0:40:11.9 The greater division is this: the Maha anuyoga tantra practitioners can obtain total enlightenment within the short period of 30-40 years or even 12 years or even 3.5 years. It is possible, it has happened. But in the three lower tantras that has not been possible. The methods to do this have not been mentioned in there.

0:40:46.9 Now when you have these divisions they not only divide the practice but even the deities and tantras. Everything has been divided, even the deities, although all of those deities are totally enlightened. They are manifestations of totally enlightened beings. However, they have taken a certain form in conjunction with a certain tantra, so even among them they have these divisions. You follow me? If you don’t follow me, I can repeat. In the beginning I told you that tantric practice depends on deity practice. So each tantra has its own deity. When there is no deity, that tantra is not a good tantra, for sure, 100% sure.

0:41:54.3 So there is a deity involved and that deity has to be totally enlightened, otherwise you are going to hell, because you are worshipping a devil then. Really, that’s what’s happening. So each one of those deities is totally enlightened. So as the tantras have divisions, the deities also have divisions accordingly. Now I don’t know what I am talking.

0:42:47.7 The first and foremost step in tantra is initiation. What does initiation mean? I don’t know what the English word says, but it gives you power to utilize certain methods and also utilize certain mantras and also introduces you to particular deities and also introduces you to a particular mandala and introduces you to certain particular methods. More than that, the most important thing in the initiation is to lay the seed of the four different forms that you can take at the total enlightened level: the form of Dharmakaya, Sambogakaya, Nirmanakaya and Natural Kaya.

Dharmakaya is the first form when you become totally enlightenment, a certain mental form, which has no physical shape, very briefly. You cannot really describe it. It has much deeper meaning than that.

0:45:24.3

Audience: Liberation from death.

Rimpoche: yes, liberation from death. Then the second form is a physical form, however it is only visible to a very high level, not visible to everybody. It is the second category of Sambogakaya. That has five different qualities, but let’s not get into it, that won’t work here. If I keep on talking about that I won’t be talking anything else besides that. So then the Nirmanakaya is a physical form which you can really see. It can be seen by ordinary people.

Now if you look into Hindu – or Buddhist tantras, the figures you get, like the terrifying deities, like Yamantaka or peace-loving deities, like Tara, Guhyasamaja, all these different forms, the forms you are seeing are only the manifestations of Nirmanakaya. That is the Nirmanakaya shape. Sambogakaya is only visible for a highly developed person.

0:47:30.4 In the case of Yamantaka practice, what do you have as Sambogakaya? Manjushri. The form of the Nirmanakaya is the total physical form of Yamantaka. In Vajrayogini it is the letter BAM. So Sambogakaya is not visible to ordinary persons. So anything you see in terms of pictures or images, you are simply seeing the manifestations from the Nirmanakaya point of view, which is made visible for the ordinary eyes of ordinary persons. You and I can see it, feel it, talk to and function with that. It is also possible for me, when I obtain enlightenment, to be in this form or that form. The form doesn’t matter. It is immaterial, it is manifested. So any form you want you can have it. But the form that is visible to ordinary eyes is referred to as Nirmanakaya.

0:49:13.2 In order for you do that you need a lot of merit. In order to develop this merit you have to lay the seeds of these particular merits of the Four Kayas. These have to be laid within the individual person. And this very seed has to be laid when you are initiated. During the initiation the major principal work is to lay the four different seeds. There are four different initiations. You always follow that. These initiations have certain things to purify, certain things to lay, certain things to develop. When you have the conclusion of the initiation it says, “The first initiation has purified this, laid this seed and made it possible for it to function this and that.”

0:50:33.7 Therefore it has to lay the fundamental seeds of the four different forms which you will be able to take at the end, when you are totally enlightened. This is the basic, fundamental work of the initiation, in addition to the introduction, entering in and this and that. Now, without initiation, if anybody is trying to do certain tantric practices, through a deity or without any deity, whatever you are trying to do,

0:51:05.7

Wang me ma ne ngö drub me

Che ma tse la mar me zhing (spelling???)

When you don’t have initiation you have no siddhis.

If you squeeze sand you can’t get butter out of it.

These are Vajradhara’s words.

You don’t get any proper siddhis at all. Siddhi is a Sanskrit word. In English that means some kind of achievement or accomplishment. Without initiation you can get some certain small accomplishment, which is nothing, but the actual accomplishments you cannot get if you don’t have the initiation. Why? When you don’t have initiation you have no siddhis. If you squeeze sand you can’t get butter out of it. That’s one. Number two: it is unauthorized functioning. When you do that, you get more harm than help. If you try to walk across the out of bound areas of the Pentagon, what do you get?

Audience: Arrested

Rimpoche: Exactly. So when you don’t have proper initiation and you try to do something you are walking through an area where you are not supposed to be. Not only you are trespassing on somebody’s property, but you are entering into a powerful person’s out of bound area and you are bound to suffer. That’s it.

0:53:13.0 Therefore, first and foremost is initiation. The person with initiation and the person without initiation, there is a big difference. What does initiation do? Not only it introduces you to a mandala and deity, but sometimes……

I am talking about full initiation, not a short empowerment. There are many kinds. The full initiation has a one day - preparation and the second day you are actually entering into the mandala. Creating the mandala and entering into it and introducing - these are the basic initiation activities. What does initiation do? Not only are you introduced to a deity and mandala and enter into it, but you almost are made family member. A person without initiation can do certain things. For example, the words OM MANI PADME HUM. That is a mantra. A lot of people think it is Tibetan, but it is not. It is Sanskrit. It is mantra. And this mantra everybody can say, with or without initiation.

0:54:57.3 You can say it in the form of a prayer. When you don’t know, when you are not a member of the family you can make a request. You can make a request of anybody who you don’t know. But you cannot go into their house. You have to sit outside and shout and pray and request from outside. You are shouting from outside. Whenever we say OM MANI PADME HUM, we visualize certain things, like Avalokitesvara and we pray to that. It is just like shouting from outside, “Please help”, bla, bla, bla. It goes in that manner.

0:56:14.9 Now when you are fully initiated, not only are you introduced, but you almost become a family member. They have selected a certain caste. All tantras come from India, either in Hinduism or Buddhism. There is no tantra anywhere that has not come from India as basic source. In India they have the caste system. Therefore, they introduce you to certain castes and all this you have to do it during the initiation. That is not easy, it is a total full two day’s job. That’s what happens.

0:57:13.9 So you know the caste, you know everything and then instead of shouting from outside, you walk in and you talk to the person, instead of shouting and making requests. That’s more like a public demonstration, it is just like that. You shout from outside. Here it is more than that. When you are initiated you go inside and talk to the people. Not only that, when you are made family member, even if they are not home, you can walk in. You have a key and you can have a cup of tea and sit there and do whatever you want to. You can do it, however, you cannot make certain decisions in that household, unless you gain the confidence of the head of the house.

0:58:12.2 If you can gain the confidence of the head of the house you can make more decisions in there without consulting. You can go ahead and do things, because you have his confidence. In that manner it functions. With initiation you can go in and sit there and talk to them, not just shouting from outside. But you cannot make decisions. But when you do a retreat and fire puja, after everything is over you are supposed to have gained the confidence of the head of the family and you are authorized to make certain decisions. Then you can function and start doing this and that. You are not only a member of the family but you have gained the confidence of the head of the house and you make certain decisions which will be honored and carried out.

0:59:12.8 You get me now? That’s how initiation works. That’s the first and foremost step. Now I don’t mind going into a little more detail about the initiation. Before the initiation you have to have preparation. That has to have five basic divisions. When I use the word “preparation” you can think anything, any function. Here preparation has five different ones:

Deity preparation

Mandala preparation

Disciple preparation

(Tibetan)

When you have to initiate somebody into tantra you have to introduce that very person, whoever you are initiating, into the deity’s mandala. You have to create the mandala and the deity. When I use the word “create” you may think you can do anything you like to. No. According to it’s own tantra you have to create the mandala. If you look into those mandalas they are sort of architectural works. If you look very carefully, it is worked out carefully, inch by inch. So we don’t have much freedom to do anything else there. It it basically, perfectly worked out, inch by inch.

1:02:22.4 They don’t use the measurement of inches and all this, but it is perfectly worked out in that manner. Therefore we cannot just draw something and say, “Hey, that’s a mandala.” No, you can’t do that.

What is mandala? It is nothing but the diagram of the universe of a particular deity. It has it’s own universe and this is the total diagram of it, including it’s own protection, it’s own structure, it’s own house, the divisions of the rooms, where, what, how many deities inside – all this is totally worked out according to the tantra. That is drawn as a physical form, which we call mandala. That is the diagram of the mandala. But you have to work it out in such a way that people can live in it and function and everything is possible. That is how you have to work out the basic function of creating a mandala.

1:03:50.9 So we have talked about preparation of the deity.

Now, preparation of the person entering in. That also has five divisions. I am telling you all this because people want to know what tantra really is. Otherwise it can be anything.

Dom pa so jin shin tu gye pa

Sol wa tab gyi jin gyi lab pa

So shing do je chö jung lo sum

Tro wa je ji sung lung

Mi lam je pa dam pa (spelling??)

Holding the vows

You have to hold tremendous amounts of vows before you enter in. The basic foundation as I told you is the vows of the totally altruistic mind. That’s the Mahayana vows. Then the vows of tantra. Then each different tantra has its own vows. Then the initiation vows. There are initiation deities which have five different castes. Each of these five castes has it’s own commitments. So these vows have to be held. That is the first preparation: to hold these vows.

Making requests

Making requests and asking questions, all of them are involved here. What kind of questions?

Kye kyi sung yin je la ka (spelling???) – who are you and what do you want? The answer has to be: I am a fortunate one. If you are not fortunate you cannot enter. The fortunate one means a person of altruistic mind. So that question will only come in after holding the altruistic vows. If you are not a fortunate one you are not entitled, you are not allowed to enter. Therefore you say: I am a fortunate one. Then what do you want? You answer: I am looking for great bliss.

De yi pu la chi chi da (spelling??) What do you do with that? Sang gye chog gi dam tsig go – I will keep the commitments of the totally enlightened beings. For that purpose I made it. Like that there are a lot of things in here.

Now the question is: who can initiate? I am only talking about the preparation. Besides that you have to see which caste you follow, what siddhihood you will get, like the accomplishment of peaceful activities, prosperity activities, powerful activities, wrathful activities, in which of these do you have a better chance of accomplishment? Or the ultimate accomplishment? All of these you have to see during the preparation period.

1:07:34.4 After that, are there any more obstacles or not? All this you have to see. After that, you even have to hold a dream and see what happens. There are five divisions. I am trying to throw this out a little bit, here, there, here there, so that you know what the preparation is and how you really enter into the mandala. These are the preparations of the tantric initiation. I am not even talking about the main initiation. The main initiation is far more than that. These are only the preparations for the initiation.

1:08:47.4 Then as I told you, the fundamental understanding of the nature is definitely needed. The first mantra you will encounter is:

OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDOH HAM

This means all is empty. If you think that emptiness is empty, you are gone, finished, no more chance, just totally finished. Therefore, this Sanskrit mantra, which says “all is empty” does not mean that all is empty. It is mean all is full. Look in the Heart Sutra where it says:

Form is empty, emptiness is form. Form is no other than emptiness, emptiness is no other than form.

Then so is the sound, smell, taste, touch and perception and so forth. Then it goes on “There is no nose, no tongue, no ear, no eye, no this thing, no that thing…..” That’s what it is. Therefore emptiness is form, so emptiness is full, it is not empty. It is fullness. This is another foundation you have to prepare. Otherwise, what do you think when you say “all is empty”? That is the first thing you encounter: OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDOH HAM

OM has its own meaning, totally. Then the rest of the mantra is all about emptiness.

1:11:11.4 So that’s it, that’s really what tantra boils down to. When you know this properly and do it nicely, with the proper initiation, the proper thing, then no matter whatever you do, you can do it. If you want the power to create anything, you will have it on your finger tips. If you want power to destroy the whole universe you will also have it. It is more powerful than the nuclear button that the United States and Russia have. You can destroy anything you want to, though you will not do it, because you have so many commitments you went through.

You can create anything you want to. You can obtain total enlightenment, which is very easy at that level, with this. If you work perfectly well, then total enlightenment is like a piece of art work, which you can create by hand and produce and leave on the table.

1:12:37.1 Just like that you can do it. It is possible with the practice of tantra. You can also create rainfall and anything. You can stop rain, and so on, which is not difficult. You have tremendous power of controlling all different elements. You can do anything you want to do. All these are feasible and possible and they do work with the individual. If you seek power this is the path. There is no other power than that. That power cannot be misused. That power has to be used for betterment of one individual to obtain enlightenment and bring all other people in that direction. That’s why there are so many commitments. So many things are coming up because of that. If you don’t have the basic foundation then it doesn’t work.

1:13:54.8 When you have the basic foundation, the altruistic mind and the understanding of the nature of phenomena, then makes things very easy for that person. That power, that capability can be thrust in that person’s hand. So it is possible to be able to do it.

1:14:24.4 That is tantra. Okay, now, the question rises: what sort of tantra do you recommend to practice? There are hundreds and thousands of different tantras. But each one of them has it’s own tantric deity and set up. But recommended to do is two tantras: father tantra and mother tantra. The moment we talk about that you may think of sex again. No. Why male and female tantra? One male and one female tantra practice is needed for the individual to obtain total accomplishment - absolutely needed. The male tantra will emphasize to create the illusion body and related activities. I hope you understand what illusion body is. Those who know will understand. I am sorry, I can’t go into it in much detail. There is something called illusion body, which our ordinary body is transformed into. The father tantra will emphasize that. Mark my word: emphasize. From the beginning of the path, guru devotion, till the total end, even mantra and offerings and so forth, the emphasis is put towards the development of the illusion body.

1:16:43.4 The mother tantra on the contrary, will emphasize to create the clear light. Therefore, when you obtain total enlightenment, it is the combination of illusion body and clear light. When you have to combine them together, the basic fundamental practice of illusion body and clear light is necessary.

Therefore it is recommended to have one father tantra and one mother tantra in your practice. That’s what is needed. The creation of the illusion body and the clear light is a must. There is much more than that. Even the illusion body has divisions of pure and impure and the clear light has divisions of pure and impure too. Then the pure illusion body has effort and effortless. But let’s not go into it.

1:18:13.7 Tantric practice, most of you have no idea what it is. Really. It has it’s own complete set. From the guru devotional blessings, purification, offerings, creation, and the major practice, I must tell you, is divided into two:

Development stage

Completion stage

Completion stage, forget about, we are not concerned. The development stage of the practice is our major effort we rely on. What do we do? We utilize the base of the three kayas, which are death, bardo and rebirth. We utilize the periods of death, bardo and rebirth.

1:20:11.5 Ordinary death, bardo and rebirth is utilized to be able to transform it into Dharmakaya, Sambogakaya and Nirmanakaya. This is the major practice of tantra at the level of the development stage. What do you develop? The total deity mandala. In order to do that you have to start from the creation. It is causal Sambogakaya functioning. In order to develop that, you have to have a basic Dharmakaya, in which we utilize death, bardo and rebirth at that stage, so that when the actual death comes, when actual bardo comes, when actual rebirth comes, you will be controlling yourself and you will be dictating and functioning and transforming it, if you have gained the power.

1:22:39.7 If you have not gained the power, there are ways and means of doing a lot of things there. So this is the major practice of the development stage of the Vajrayana or tantric practice. So that’s what really tantra is.

Now, who can initiate and who can’t? What are the qualifications? Only a spiritual master is definitely initiating. And what requirements does this master need? They have to have a lot of qualities. I do not think I have time to discuss this here, but it has outer 10 qualities and inner 10 qualities. The spiritual master, initiating people into those mandalas must possess these 20 qualities.

1:24:05.5 Out of those he or she must be not only fully initiated but have gained the confidence of the deity, so that he or she can make certain decisions within that mandala. And then the normal qualities – I have talked about that here a number of times, not this year, but last year – there are lot and lot of qualities. But basically, what you require is a person with great compassion, who has much more qualities than faults, and who is totally dedicated. If you are not totally dedicated, it is not right. That person should also be well behaved. If you are not well behaved, how can you expect somebody else to be? Tantra needs not only initiation, but also keeping the commitments, having perfect morality. That is tremendously important. Where there is morality there is siddhihood, accomplishment. Where there is no morality there is no accomplishment. The total accomplishment depends on total morality – which is keeping your commitment. That does not only mean saying certain mantras and yantras and pujas here and there. No, there are 14 root vows and the 19 commitments [of the 5 buddha families] and all of them have to be honored. If you have good morality you can lead people with perfect morality. When you are able to lead with good morality you can obtain the siddhihood. Otherwise, there is none.

1:27:11.3 As I said, when you squeeze the sand, there is no butter. When you don’t have initiation, no siddhihood, similarly, when you have no pure commitments. I don’t remember the quote, but the cause of getting siddhihood is morality. So if you have no good morality you don’t get the accomplishments at all in tantra. It is more dedicated and delicate and more difficult and subtle than ordinary pure sutra, normal moral things. The tantric morality is much more subtle and more delicate than ordinary morality. This is another thing. As much important as the initiation is at the beginning level that much important is keeping pure morality and having good commitments during the path level. It is equally important in order to obtain siddhihood. To have great compassion at the end level is also equally important. And that’s it.

1:28:49.0 So tantra is something wonderful, something powerful and everything can function on your fingertips. Another thing. Most important: if you are a good Vajrayana practitioner, even if you don’t get a perfect total enlightenment within the life time, you can almost hope to 90% to obtain it at the bardo period. At least, yang dag kye wai kyö ne ngö drub nyi…..even the worst of the worst, the third class quality, within 8 or 16 life times you will obtain it. You don’t have to go more than that, no matter whatever may happen, you will be able to obtain enlightenment within that period. That is the Vajrayana special quality and there is more than that.

1:29:58.7 When you keep certain commitments towards them they keep certain commitments towards you.

Chi tse gong dang pa wo ma so jing

Me tog du dang gyen dza to ne su

Rol mo sing ge drang ne so gyü ne

Ka la chö pe nam so drib bar chog (spelling???)

By the time you die, instead of seeing darkness and all sorts of funny, bad feelings, you will hear the sound of great music and you will receive the invitation of the people who invite you to the pure lands. You will see the caravans of those who are taking you towards the pure lands. They are able to encounter with you.

1:30:50.0 end of file

Continuation in second OM file (bad audio)

0:27:54.9 They carry flower, banners, etc, and then take you to the pure land. Not only that. Most of the practices have to be perfect. But there are certain practices, even if they are not perfect, because of this degenerated age, because of our influence of ignorance, anger, etc, almost we cannot be perfect. But even if we cannot be perfect, there are certain practice

(Tibetan) …certain practices by reading alone one could be able to obtain total enlightenment at the time of death. This is very, very important, very, very secret plus certain specific practices, which are still available. People are doing it, people went through this, people got total enlightenment. We encountered many, many, many, who really have obtained enlightenment with this particular practice. It is still available today. And we are doing it. That’s it.

0:29:36.7 And even if we don’t do it well, we are fortunate enough, we are almost sure, at the time of death it can be turn out better. This sort of opportunity or method, these practices are available. But they don’t last very long and don’t come very often. That’s one of the reasons why we always say that our life is very valuable and precious. Here we can practice this and we can go. It is not difficult for whatsoever. Sometimes, by chance, it becomes very easy.

0:30:31.1 At the time of the great Nagpopa, the great Mahasiddha. He missed his chance a number of times. Nagpopa had achieved certain siddhihood. When he travelled in India, he showed off his powers. He really did. He never touched his feet on the ground, he always floated this much….above the ground. He always walked a little bit above. He was showing off. He had banners and umbrellas and some musical instruments and he was flying around like that all the time. These came along by themselves. Really, this is not just a story. This is fact.

0:31:37.6 He had a tremendous amount of retinue and followers, 400- 600 people. They always went with him. He didn’t go alone. So it was always very show off. He was supposed to obtain total enlightenment within his life time. But because of his show off he missed a lot of chances.

0:32:15.6 One time he was crossing a river. While crossing the river there was an old lady, very weak and terribly sick with leprosy, total leprosy all over the body, just sitting there. She was asking him, “Please help me to cross the river”. So Nagpopa went on his way and didn’t even bother to look at that old lady. As he went through, his feet didn’t even touch the river and he went right over it. So did his disciples, the big ones. One after another, they left. At the end there was a poor, young, full-fledged monk. He was the last one. He looked around and nobody had bothered about this poor lady, so he thought, “I must help her”. So he took off his robe and laid it out and picked that lady up, put her into his robe and tied the robe to his back and carried that lady. He had no siddhihood, so he had to cross the river and he went into the river and got wet completely. Those with siddhis went right across, but he had to walk through.

0:33:49.8 So while he was walking through, carrying her, right in the middle of the river, it turned out that this lady was not an ordinary lady with leprosy, but happens to be Vajrayogini. She had come to actually receive Nagpopa, but he was too proud and left her there, so Vajrayogini said, “Oh, this one has great compassion and that’s it.” So suddenly she started flying in the air and went off and Nagpopa had to look up and put his finger in his mouth. And that’s it.

0:34:41.7 Again, at a certain time, they were having a great tsoh, the feast offering, this celebration ritual going on. Nagpopa had put the tsoh up there and sat himself on the throne and was surrounded by his retinue, all of them saying the ritual together and all this great thing was going on. Suddenly a poor, naked fellow came up, dirty, filthy, with a lot of dust on him. He walked over to Nagpopa and said to him, “You move over, I have to sit on the throne.” Nagpopa told him, “This is a great practice and a person like me, who is learned in the three pitakas, who has great siddhihood, so someone like me has to lead this. Who are you? What kind of person looking like a thief can even enter here?” The moment he said that, that man transformed into the form of Heruka and flew off. So again Nagpopa missed out.

0:36:19.0 Then the same thing happened a third time – I don’t know what he did then. But at the end of that, Nagpopa was really fed up and he wrote this prayer to Heruka, he wrote it in poetry form

0:36:36.4

si po sin pa kun nyen si ja pur

ösel man po tong den lin den tsa do me

nang mong ku dang tsa lo de zhin sam pa de

He ru ka den tö pa len gyi ka cho me (poor audio, spelling uncertain)

And even these four lines have tremendous meaning. Then Heruka told him, “You missed three chances and now you have no hope to become enlightened in your life time, but if you don’t show off and are simple and have no retinue in your life time and don’t sit on a throne – if you behave very humble for the rest of your life you will not miss your chance in the bardo period.”

That’s how it works.

0:37:33.1. This sort of practices are available and the persons who went through these practices and had developed this practice and achieved the complete meaning of them, if you look particularly in this lineage, sometimes it is very easy, very easy.

For example, quite a few of you know Gomo Rinpoche. He died only last year, about this time or a little earlier, in June. He happened to be a great Vajrayogini siddha. Nobody knew that when he was living. Nobody knew. He carried a funny little bag on his back. Although he was a very learned and respected incarnate lama he didn’t behave like that. He wore funny clothes and moved around. And he collected empty bottles and almost any old stuff, like some antique dealer and not really antique things, but any sort of rubbish. What’s wrong? He had only given very few teachings to a very few selected people, very, very selected people. Even for westerners he had gone to Europe and had never come to the United States. He was supposed to come but then he passed away. Okay, somehow everybody respected him, because deep down everybody knew he was a great person. But nobody had an idea about that.

0:40:13.8 Audio really bad

Then when he really died, he knew that he was going and everything. And he kept on saying …….”I am trying to ……….” He kept on saying it, by pointing with fingers. But he couldn’t see it. So his daughter interpreted, “O my father is …………..” that is what he is saying by pointing with his finger.

His daughter said, “Yesterday he took five, yesterday he might have taken four pills maybe.” So the next day …………the daughter says, “I don’t know”. Because he laughed. She interpreted, “See he laughed once”. Then he raised two fingers and the daughter said, “I don’t know what it means.”

0:41:19.2 So there were a lot of these things and then when he was going to die the next day he started speaking and said, “Call So and So, call So and So” and all this. So then early morning he died. When he passed away everybody could see a tremendous amount of huge rainbows around, one big red colored rainbow just above the room where he was. Then he sat in meditation for 72 hours. After that his body was cremated. From Mussorie it was carried down to Rajpur. By car it takes about an hour to go down. The body was carried on a …..and the real ….followed the truck and goes through and everybody could see it. By the time the funeral started there were about 500 people. Then everybody goes, “This is a great person.” So that’s all.

0:42:45.3 When the body was cremated it burned for four hours and then the head was just still sitting there. Then everybody was saying that was terrible and they had to keep the head now. Actually it was waiting for all these people to go away. So finally everybody had left and there was just a group of 60 to 70 people that had been following him all the time. All the strangers had left. A lot of people had been there and they all left. Only his disciples were left. Then suddenly the head cracked. There was a big noise. When they looked – and everybody could see it – there was an image of Vajrayogini. You could really see a Vajrayogini this much….red, really red colored Vajrayogini, in the fire, for about 10 minutes. After that, for another 10 minutes some people will see different images, some saw Tara, some saw this thing, that thing, different images. So for 20 minutes everybody could see this – exactly.

0:44:18.1 After that it went into the form of a rainbow and disappeared. And not only that. Many of his disciples had fixed their day of passing and everything was prepared, they even had their servants brought in from the distance and bought their tickets back home. These people would die on time exactly – like that. Now I can’t talk much, because of many things involved. All these things happened. These are all practices of tantrayana. This tantrayana can really achieve. The future of total enlightenment you can have in your hand. That is tantra. That’s what you can do and achieve.

0:45:17.5 And that is possible and available even today. Well, I have nothing more to say on tantra. But I am sure a lot of questions and comments are there. So I welcome them. Any questions?

Audience: inaudible

Rimpoche: Yes, definitely, if you don’t initiate, where are you going to go? You can’t go anywhere.

0:46:18.4 Audio much better: Don’t think initiation is that somebody else will come and hit on your head. It is the introduction into the mandala and introducing you to a particular deity and lay the foundation and seeds of the four kayas. As I have been talking earlier. That is the major activity in the initiation. You understand? They introduce you to this particular deity, whoever it is and enter you within that mandala, show you around and introduce you. That is actually the initiation. Did you get me?

Audience: Do you have to be initiated by somebody who is in a body?

Rimpoche: Sure, you have to.

Audience: inaudible

Rimpoche: Enlightenment is possible within this lifetime, the bardo or even the rebirth period. But to achieve it, the conditions of this body is considered to be the best. Even at the samsaric good level one cannot achieve enlightenment. I don’t remember where I talked. I told this Sariputra story. Probably not here.

One of the Buddha’s disciples, the one considered the most intelligent disciple was Sariputra. He had some follower who he had been guiding properly, carefully, and he died and was reborn as samsaric god. That is the small “g” gods. So Sariputra went there and tried to continue to teach him and bring him up, but couldn’t do it, just couldn’t do it.

0:49:18.4 In his human life he was totally dedicated to Sariputra, and when Sariputra went to see him in the god realm he knew who Sariputra was and how he reached there. However, when he saw Sariputra he just raised his finger and went away. So he couldn’t do anything. Finally Sariputra went to Buddha and said, “I did that and this and tried to help this fellow, and then he died and with all my power I tried to push him up and he was able to land in the samsaric god realm and I went there to continue to help him with his development, but he won’t listen to me. Now what can I do?”

0:49:58.9 Buddha said, “That was wrong. You should have brought him back to the human land. You cannot take him to the samsaric god realm, because there is no understanding of pain there, so they cannot connect and cannot develop.”

So this human life is considered to be the best. I made the story short. There is a long, detailed story about that.

Audience: How do you find a master capable of initiating?

0:50:32.0 Rimpoche: Read the newspaper advertising section. (laughter) I am just kidding. You have to find a person who has all the qualities. Out of these the most important in the physical level now with this condition, to be able to introduce is to have an unbroken lineage, holding the unbroken teaching, pure mandala, and as many qualities as are available. That is what you are looking for. You get me?

Unbroken lineage has become very important. The moment the lineage breaks it becomes just words, because the commitment goes through the lineage. You understand? The deities have their own commitments to the lineages. So he or she has to have the lineage. With that lineage comes the commitment and then that person must know what to do, how to create the mandala, how to enter in, what to do. And he or she has to be qualified to do that. There are 20 different qualities as I mentioned. I don’t have time to go into them in detail, but there are these 20 qualities.

Audience: Can you say something about non-dual tantras, the ones between father and mother tantras?

0:53:04.1 Rimpoche: Yes. Tantras like Kalachakra and Hevajra are considered non-dual tantras, however, - and now I have to sound a little sectarian – Tsongkhapa does not accept non-dual tantras as separate category. The reason why he does not accept non-dual tantras is because he says every tantra is a non-dual tantra. Why? Because it gives the cause to develop clear light and illusion body, both. Therefore, every tantra is non-dual. However, the emphasis is different. Tsongkhapa insists that the emphasis can only be made in one direction, not two. Emphasis means that the total efforts are made to reach that particular development. From the beginning of the guru-devotional practice, even the lineage prayer, instant rise, the blessing of the place, the blessing of the offering, purification through Vajrasattva recitation, the 7 branches of offering, the meditation on death as Dharmakaya, the creation of the mandala, the meditation on bardo as Sambogakaya, the meditation on birth as Nirmanakaya, the purity of the Nirmanakaya body, the creation of the three beings (wisdom, commitment and concentration beings). The blessing of the (utensils or fences 0:56:03.9), mantra recitation, offerings, prayers, everything is being directed towards developing one point.

0:56:22.0 For example, if you look at the Vajrasattva recitation, in Vajrayogini and Yamantaka, do you notice any difference? In Yamantaka, before you say the mantra it says you are purified and rebuild as gracious. In Vajrayogini it only says you are purified. And then the mantra comes. So in Vajrayogini it purifies and focuses towards clear light. In Yamantaka it purifies and rebuilds as gracious, which means building the illusion body. Such emphasis is made even during the guru devotion, the instant rise and everywhere.

0:57:38.2 Therefore, Tsongkhapa’s main point is that when you have one emphasis, you cannot have another emphasis. Therefore, it has to be either father or mother tantra. It doesn’t really have a common tantra. The basic division was put on the emphasis of the clear light and illusion body. That’s how it works.

Audience: You mentioned the four bodies of enlightenment. What are those?

Rimpoche: They are Dharmakaya, Sambogakaya, Nirmanakaya and Natural Kaya. The Natural Kaya is not really involved in this practice. In daily practice we don’t do that. But during the initiation we do it. The natural kaya automatically comes even if you don’t practice it. The embodiment of the deity is the Nirmanakaya.

Audience: Is there a hierarchy of deities or are they thought forms created by the tulkus?

Rimpoche: No, as I told you, deities are totally enlightened beings. Wherever you look, in Hinduism or Buddhism or wherever you look, the totally enlightened beings are taking certain shapes. Look at Yamantaka, a very famous figure, everybody knows.

0:59:24.2 He is terrible-looking. You look at him and think he is the devil. Yes, he is a devil figure:

Sug chog chog tu tra po che

Pa wo chog gi chö yul chen

Dul ka dül wai dön dze pa

Dor je jig je la chag tsal

0:59:47.2 So for example, in Yamantaka, the total mandala of Shinje or Yamantaka, is created in order to conquer the devil. When the devil is terrifying looking, with terrifying power, the enlightened has to conquer it and has to be more horrifying-looking than the devil and more powerful. Yeah, really, in order to conquer the most difficult one you have to be more terrifying.

So this is how it works. In reality they are total enlightened beings, in other words, God’s state, in plain Christian language. However, he or she or whatever, manifested in such a way for the purpose of controlling certain evils and devils. And if those are terrifying, they have to look even more terrifying than them. If you look how Shinje has been doing it, controlling all the universes with the 16 realms. Each one of them has been controlled by Yamantaka’s 16 legs, which started stepping on the 16 universes and finally conquered them. That’s why he has to have 34 arms and this and that and terrible horns. All of these are there because the devil has all this and in order to overcome them, they have to be more terrifying than that. So the method of the totally enlightened beings is that when they are terrifying ones you conquer them by being terrifying. When they are peaceful ones you conquer them with peaceful means.

1:02:02.0 Wherever and whatever they are, the [enlightened ones] have more of that, according to their own suitability, they conquer them. This is how the tantras have been said. The introduction of the deities comes in like that. Each one of them has its own reasons, own instances and why it has to be manifested in that form and why it has to be created and what are the causes.

1:02:31.4 For example, Yamantaka has two horns. Where do the two horns come from? The understanding of absolute truth and relative truth. They transform into the form of horns. Yes, perfect, really. It is cause and effect. Every effect has to have its own cause. That’s how it works. That’s why the accumulation of merit is important. That’s why cultivating is becoming important.

Audience: inaudible

Rimpoche: 1:03:32.7 With deities I am not talking about our own future deity, I am talking about tantra, the outer deity. The outer deity is the enlightened beings’ manifestation. It is not just imagination. The mandala has been created and enlightened beings are taking forms, the teachings have been given, everything physical, at the time, while other sutras are being taught. When you go into the Buddhist tradition, they will say that Buddha sat on a certain mountain and gave the Prajnaparamita teachings and things like that. At the same time Buddha sat in a certain area and took the form of this or that deity and that whole tantra was said,like Kalachakra, Yamantaka and all the tantric teachings.

1:04:23.3 It was totally there, physically, at that time. The mandalas were there, people entered into them and the initiations were given, like that. You follow?

Audience: inaudible

Rimpoche: not at all

Audience: inaudible

Rimpoche: No, no, no, real physical, like this. Yes.

Audience: inaudible

Rimpoche: It is dangerous, no doubt. That doesn’t mean you run away, because this very opportunity is very rare, very rare. No matter how dangerous it maybe. It is worth taking the risk. You know why?

Audience: I don’t know why and how

Rimpoche: That you don’t know how, that doesn’t matter. Somebody who knows how will show you. And Buddha experienced that. One of his monk disciples was going to give a teaching on the Hinayana path to 60 people and they would become special and be able to cut the root of samsara.

1:06:31.4 But while they were waiting for him for five minutes, Manjushri went in there and gave those people a Mahayana tantric teaching. They become very funny and when they died some of them fell into the hell realm. So this monk disciple was really shocked and went to Buddha and complained, “See this Manjushri has done this and don’t you think he made a tremendous mistake and don’t you think you have to say something to him?”

Buddha said, “No, you really missed it. Manjushri did a good thing. Even though they may fall into the lower realms for a short period, can you see how long they are going to stay there? Just for a very short period. Very soon they are reborn and Manjushri will lead them and they will obtain enlightenment and start leading other people. If you had done what you were thinking, they would then still be stuck in the same condition. Therefore Manjushri was right.”

1:07:59.2 Audience: So emptiness is the necessary kind of assurance and balance…

Rimpoche: No, it is not a kind of assurance and balance. It is the basic, fundamental requirement.

Audience: Is emptiness not attachment as well as clear light?

Rimpoche: No, no. These are two totally different things. It is just like saying “pot” and “flower buds”. They are totally different things and have nothing to do with each other.

Audience: isn’t emptiness a clear understanding of space?

Rimpoche: No, no, emptiness is a clear understanding of everything, not only space, but everything. Are we going to have a talk on emptiness coming? Yes, we do. So I do hope I have not disappointed you with this tantric talk. Many people I know they do associate tantra with funny things.

1:09:41.0 I had to talk to you on tantra on the ground. Tantra on the ground and tantra as a physical practice, tantra as a path to lead to total enlightenment and tantra as one of the best methods to overcome all suffering, all problems, and to achieve total enlightenment. I talked about tantra, about the initiations, about preparation, about practice. I talked about death to be used as Dharmakaya, about bardo to be used as Sambogakaya, as rebirth to be used as Nirmanakaya. But I did not talk about how to use Dharmakaya, how to use Sambogakaya, how to use Nirmanakaya, because it requires a lot of preparation time, study, learning and initiation and everything. When that comes, it is possible.

1:11:09.1 As a matter of fact it is not advertised, it is not stated, but we do have plans to do tantric teachings in June. But it is not advertised. There is no reason why it is advertised. Okay, so that’s all, I am sorry. But I do hope I brought you on the ground.

1:11:50.1 tape running………… 1:12:45.2 the prayers will come but it is not necessary for me to stay. If you want to stay you are welcome.

1:12:59.9 Prayers