Archive Result

Soundfile: 19860518GROmCafTantra03.mp3

Speaker: Gelek Rimpoche

Location: Ann Arbor

Duration: 73:05 (1h 13m 05s)

Title: Tantra Talk at Om Cafe

Transcriber: Kimba Levitt

Topics: preparation for tantric initiation

Preparation of deity; preparation of the person who are entering in. Preparation of person who are entering in also have five divisions. Five divisions. I'm telling you all this because people will know what really tantra is. OK? Otherwise, it can be anything. So, person who entering preparation also has five divisions.

[TIBETAN 0:00:29 - 0:00:35]

So the first: holding the vows. You have to hold tremendous amount of vows before you enter in. A lot of vows you have to take. The basic foundation, as I told, vow of totally altruistic mind. Vow — that is a mahayana vow. Vow of tantra. Then each different tantras have its own vows. Tantra, then the initiation vows. Initiation vows are there is a certian thing called initiaiton deity, which has five different castes. Each one of the five different castes has its own commitments. So these vows has to be hold. So that is the first preparation of the person to holding those vows.

[TIBETAN 0:01:34 - 0:01:36]

Making request, asking questions. All of them involved in that. What kind of question?

[TIBETAN 0:01:50 - 0:01:52]

Who are you? What you want? That is the question. Really. That is the question. Who are you? What you want?

And, the answer has to be, "I am a fortunate one." If you are not a fortunate one, you cannot enter. The fortunate one means I am a person of altruistic mind. So the after holding altruistic vow, only that question will come. Because if you are not a fortunate one, you are not entitled. You are not allowed to enter. So therefore, I am a fortunate one.

And what do you want? I'll be looking for great bliss. What do you do with that? What do you want to do with that? So,

[TIBETAN 0:2:48 - 0:02:50]

It is a — what? I do not know. I can say this. It is the — OK, I will keep the commitment of the total enlightened beings. For that purpose I need it. Like that, there are a lot of things involved. OK?

[PAUSE 0:03:07 - 0:03:15]

Now the question is who can initiate? That will be not only preparation, OK? Preparation. OK, then beside that. Beside that you have to see which caste you follow, what siddhihood — the accomplishment of peaceful activity, prosperity activity, powerful activity, wrathful activity in which you had better chance of accomplishing. Or ultimate. Or any other. So all this you have to see during the preparation period. You see all this during the preparation period. OK?

So after that, is there any obstacles? More obstacles or no? All this you have to see. After that, you even have to hold dream and see what happens. And all of them, there are five divisions. I'm just try to throw this little bit here, there, here, there, light, so that you'll know what is preparation and how you're really entering into the mandala.

[PAUSE 0:04:37 - 0:04:44]

OK. These are the really the preparation of the tantric initiation. I'm not talking about the main initiation. The main initiation is far more, much more, than that. These are the preparations of the initiations. Only a preparation. OK?

Then, as I told you, the fundamental understanding of the nature is definitely needed. Otherwise, the first mantra you will encounter with OM SVABHAVA SHUDDHO SARVA DHARMA SVABHAVA SHUDDHO HAM, which everybody the first thing will say that. Which means all is empty. So if you think the empty is empty, then you're gone. Finished. No more chance. Just totally finished. So therefore, the first and foremost thing will be OM SVABHAVA SHUDDHO SARVA DHARMA SVABHAVA — that is Sanskrit. OK? SVABHAVA SHUDDHO SARVA DHARMA SVABHAVA SHUDDHO HAM. In English it means all is empty. The all is empty doesn't mean empty. It means full. If you look into the Heart Sutra even, "the form is empty; emptiness is form. There is no" — (what is it?).

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Form is empty; emptiness is form. There is no other …

AUDIENCE: Form is no other than emptiness.

RIMPOCHE: Form is no other than emptiness; emptiness is no other than form. So is the sound, smell, perception, so and forth, so and forth. Then it goes on and says no nose, no tongue, no ear, no eyes, no this thing, no that thing. OK. So that is what it is. So therefore, emptiness is form. So emptiness is full. It's not empty. It is full. It is full. So all this is another foundation you have to have. Otherwise, the moment you say all is empty, OM SVABHAVA SHUDDHO SARVA DHARMA SVABHAVA SHUDDHO HAM. The first thing you have to — you encounter with OM SVABHAVA SHUDDHO.

OM of course it has its own meaning. Totally. Totally different. But then SVABHAVA SHUDDHO SARVA DHARMA SVABHAVA SHUDDHO HAM is the first empty. OK. That has to be understood.

So that's it. That's it what really tantra really comes down to, boils down to it. So when you know this properly, when you know it, when you do it nicely with a proper initiation, with a proper thing, then no matter whatever you want to do it, if you want a power to be able to create anything, you will have it on your fingertip. If you want power to destroy whole universal, you will also have it. It's more powerful than that of nuclear button that United State and Russia has. You can destroy anything you want to but you will not do it because you have so many commitments going through.

You can create anything you want to. Maybe it's that. You can obtain total enlightenment, which is very easy at that level. With this, very easy. If you work perfectly well, perfectly working, perfect working, and total enlightenment is like that of a piece of artwork which you can really create it by hand and produce it and leave it over here. And just like that you can do it. And it is possible with the foundation …

0:09:16

So leave aside of any other thing that you want. You can create rainbow. You can create anything. You can stop. All this are not at all difficult. You have all tremendous power of controlling all different elements. You can do anything whatever you want to do. All this are feasible, possible, and can, and do with individual. If you want — if you're seeking power, this is the path. There is no other power than that.

And then the power cannot be misused. That power has to be used for a betterment of one individual to obtain enlightenment and bring all other people in that direction. And that's why there are so many commitments, so many of this thing, so many of that thing is coming up because of that. And basic foundations if you don't have it, doesn't work. When you have a basic foundation, you have altruistic mind. You have understanding of nature of phenomena. Then it makes things are very easy to that person. That power, that capability can be trust in that person's hand so it is possible to do it.

That is that. OK. Now, question rises, so what sort of tantric do you sort of recommend to practice? With that, there are hundreds and thousands of different tantras. But each one of these hundreds of thousands different tantra has its own tantric deity, its own tantric setup. But the recommended to do is two tantras: the father and mother tantra. OK. The moment we use the father and mother tantra and you may think of sex again. No. The male and female tantra, I should say that. The male and female tantra. OK. Why? One male tantra and one female tantra practice is needed for individual to obtain total completion. Absolutely needed. Because, the reason why, the male tantras will emphasize to create illusion body and related activities. I hope you understand what I mean illusion body. You don't understand. Oh. Those who understand, they do, I think. So I'm sorry. I can't go much detail in it. There are — there are thing called illusion body which our ordinary, physical body has been transformed into the illusion body. So, therefore, that is illusion body. So if this illusion body and the father tantra will emphasize, mark my word, emphasize. Emphasize means, from the division, from the path, beginning practice of the guru devotion 'til the total end of even mantras and (what else follows by mantra?) and even offerings and so and forth are emphasize was put towards development of illusion body. You get me?

0:13:18

The mother tantra, on the contrary, the emphasize will be made to create clear light. Not on the illusion body, but on the clear light. So therefore, when you obtain total enlightenment, it is the total combination of the illusion body and clear light. When you have to combine them together, the basic fundamental of the illusion body and basic clear light is necessary. So therefore, it is recommended to have a father tantra and mother tantra to be a practice. That's what is needed. Needed. Because creation of the illusion body and creation of the clear light is a must. Must.

0:14:20

AUDIENCE: Is clear light awakened emptiness?

RIMPOCHE: Much more than that. Much more than that. Even the clear light has pure clear light and then a lot of divisions are there. But I don't go there. So does the illusion body. The pure illusion and unpure illusion body. Even the pure illusion body is effort and effortless and all this and that. And that I'm not going.

So that is necessary. Emphasizse. Emphasize means tantric practice — most of you have no idea what it is. Really. It has its own complete set, again, from a guru devotional blessings. What else? Purifications. Huh?

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Offerings, purifications, creation, and the major practice I must also tell you, the major practice is divided into two: development stage of practice and completion stage of practice. Completion stage of practice, forget about it. We're not concerned. The development stage of practice is our major efforts will lie on it. The development stage what do we do? We utilize base of …

AUDIENCE: three kayas

RIMPOCHE: Three kayas. Base of three kayas. A___ don't want to say anything? Close her mouth like [INAUDIBLE]. Don't say three kayas. Basic one.

[PAUSE 0:16:15 - 0:16:29]

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Death …

AUDIENCE: bardo

RIMPOCHE: … bardo…

AUDIENCE: [INAUDIBLE]

RIMPOCHE: … and rebirth. We utilize the period of the death, bardo and rebirth as ordinary death. (Huh? What's happening?) — ordinary bardo and ordinary rebirth has been utilized …

[PAUSE 0:17:00 - 0:17:06]

… utilized it to be able to transform it into dharmakaya, samboghakaya, and nirmanakaya. This is the major practice of a tantric at developing the stage. The death, the bardo, the period in-between and rebirth will be able to transform it into a three-form. That's the first form, second form, and third form which is dharmakaya, samboghakaya, and nirmanakaya form. These are the one of the major practice of a tantric practitioner at the level of development stage.

OK, development stage, what do you develop? You not only — you develop a total deity mandala. In order to develop total deity mandala, it is — you have to start it from the creation. In order to develop total deity mandala, you have to have it. It is causal samboghakaya function. In order to develop causal samboghakaya functioning, you have to have a basic dharmakaya in which we utilize that bardo and rebirth in that stage so that when the actual death comes, when actual bardo comes, when actual rebirth comes, you'll be using control yourself. And you will be dictating, you will be functioning, you will be transforming it if you are — you have gained the power. If you have not gained the power, there are ways and means of doing a lot of things there.

0:19:30

So, this is the major practice of a prelim — the development stage of the, development stage of the vajrayana, or tantra, practice. OK. So that is what a really tantra is.

Now, who can initiate? Who cannot initiate? What are the qualifications? What are the qualifications. OK. Only a spiritual master is definitely is initiating. And what requirement of that spiritual master who'll be able to initiate has a lot of qualities. A lot of qualities. I do not think I have time to discuss here, but it has outer ten qualities and inner ten qualities of the twenty qualities must possess by spiritual master who are able to initiate people into those mandalas. And out of which he or herself must be not only fully initiated, but gain the confidence of the deity so that he or she can make certain decisions within that mandala.

[PAUSE 0:21:16 - 0:21:22]

And then, normal qualities of — I talked a numBer of times. Not this year, but last year I talked here. I do remember. So there a lot and lot of qualities. But basically what you require is person is great compassionate, person has much more quality than faults, and person should be totally dedicated. Totally dedicated. If you are not totally dedicated, then it's not right. Totally dedicated. And has more quality than faults. OK? And well-behaved. [LAUGHTER] Because if you are not well-behaved, how can you expect somebody else to go well-behaved? Tantra needs not only initiation, but keeping commitment. Perfect morality tremendous important. Where the morality is, there is siddhihood. That is (what is it? C___ you said something. I forget.)

AUDIENCE: Accomplishment.

RIMPOCHE: Accomplishment. Where there is no morality, there is no accomplishment. The total accomplishment is depend on the total morality, which is keeping your commitments.

Commitment does not mean only you say certain mantras and yantras and say some pujas here and there. No. There are, there are, there are how many rules? Nineteen rules, right? How many rules are in there? 14 or 19?

[BACKGROUND CONVERSATION INAUDIBLE 0:23:14 - 0:23:26]

RIMPOCHE: What did you say? You said something.

[PAUSE 0:23:30 - 0:23:35]

RIMPOCHE: Anyway, there are nineteen most important commitments and all of them has to be really honored. And if you are — if you have good morality, you can lead people with perfect morality. When you be able to lead on good morality, you'll be able to open the siddhihood. Otherwise, no. As I said, when you squeeze the sand, no butter. When you don't have initiation, no siddhihood. Similarly, when you have no commitments — hmm?

[TIBETAN 0:24:19 - 0:24:24]

Anyway, the quote. I don't remember by word and example, but the cause of getting a siddhihood is the morality. Morality. So when you don't have good morality, you don't get the accomplishment at all. It is more dedicated, more sort of delicate and more difficult and subtle than that of ordinary, ordinary pure sutra and normal our moral and all this. Tantric moral is much more subtle and more delicate than ordinary. Ordinary morality. So this is another thing. The — as much as important is initiation at beginning level, keeping morality, pure moral and commitment, having a good commitment during the path is equally important to obtain the siddhihood. And to have a great compassion at end level is also equally important. And that's it.

So tantric is something wonderful, something powerful. And everything can be functioning on the little finger too.

Oh! Another thing. Another thing. Most important, if you are good vajrayana practitioner, even you don't get, even you don't get, even you don't get a perfect total enlightenment within the lifetime, you can almost hope, almost 90% you can hope, to be able to obtain it at the bardo period. At least,

[TIBETAN 0:26:23 - 0:26:25]

Even the worst of worst of worst, third class quality, [TIBETAN 0:26:29] within eight lifetimes or sixteen lifetimes. You don't have to go more than that. No matter whatever may happens, whatever may happen, you will be able to obtain enlightenment within that period. That is the vajrayana special quality. And it — there are more than that. When you keep certain commitments towards them, they give certain commitments towards you. So,

[TIBETAN 0:27:04 - 0:27:12]

By the time when you die, instead of seeing the darkness, seeing all sorts of funny, bad feelings, you will hear the sound of great music. And you will see the the invitation of the people that invites you to a pure lands. You will see the caravans of those who are taking you towards the pure lands. Be able to encounter with you.

[TIBETAN 0:27:53 - 0:27:55]

They carry the flowers and banners and etc. And then take you to the pure land. Not only that, there are certain practice of certain particular practice — now most of the practices has to be perfect. Has to be perfect. But there are certain practices even it is not perfect, because of this degenerated age, because of our influence of hatred, anger, etc., almost becoming perfect. Even we are not perfect, there are certain practices which are,

[TIBETAN 0:28:43 - 0:28:45]

Which has certain power by reading alone could be able to obtain total enlightenment of the time of death. This is a very, very important. Very, very secret of a certain particular practices which are still available. People are doing it. People went through it. People got it total enlightenment. But encountered many, many, many who really have obtained enlightenment with this particular practice is still available today. And we are doing it. That's it. So, even we don't do it well, we're almost sure we're fortunate enough so almost sure at the time of death it can be turn out better.

So, this sort of opportunity, this sort of method, this practices are available. And it doesn't last very long. And doesn't come very often. And that's one of the reasons why we always say our life is very valuable and precious because here we can practice that. And can go. It is not difficult for whatsoever. Sometimes. Sometimes it becomes very easy. Somehow by chance it really becomes very easy.

At the time of the great Nagpopa, when great Nagpopa — there was a great maha-siddhi called Nagpopa. Nagpopa number of times he missed his chance. Number of times. Number of times. Because, you know, Nagpopa had achieved certain siddhihoods. And when Nagpopa travels in India, early in India, when Nagpopa travels, with his power he always shows his power. He's a very showing-off person. He shows his power. Nagpopa. Yeah, really. Really. Nagpopa shows his power. So he doesn't touch his feet this much on the ground. He always walks a little bit above. He's showing off. And he has banners and umbrellas and some musical instruments flying with him all the time. It goes by it's own. Yeah, really. It's not a story. It's a true fact. He goes by its own. And he has a tremendous amount of retinues and followers. That is 400, 500, 600 people. So he always goes with them. You know, he doesn't go alone. He always sort of very show off. Show off. And he was supposed to obtain total enlightenment within his lifetime. Supposed to. But because of his show off, he missed a lot of chances.

0:32:10

Number one, one what he did. He was crossing a river. While crossing river, there was an old lady, you know, very weak, and very old, and terribly sort of sick and having leprosy. Total leprosy on the body wherever, full of cuts and all this. Sort of sitting there and asking, "please help me to cross the river. Help me to cross the river."

So Nagpopa goes around. He didn't even bother to look at that old lady. Sort of as his usual, doesn't touch his feet or also doesn't even touch his feet on the river. Just cross right off. So that his disciples, those big ones, you know, one after another they left. At the end, there was a poor, young monk, pure full-fleshed monk; a pure monk. And young, pure, very. And he's the last one. So he look around. He says, "no one bothered for this poor lady so I must help him." So what he did, he took off this robe and lay out and picked that lady up, put the lady into his robe and he carried at his back, you know, tried to carry at back. And then he had no siddhihood, you know, so he has to cross the river because you know, getting himself wet completely. Those who have them go like that, right? So he has to walk.

So, while he's walking through, while he carried her and went at the right at the middle of the river and that lady is not an ordinary lady with leprosy. It happens to be the Vajrayogini. Vajrayogini has come to actually receive Nagpopa, so but his proudness [LAUGHS] — so Vajrayogini said, "OK. Now, he has great compassion," and that's it. That's it.

So suddenly they started flying in the air and goes off. And Nagpopa has to look up and put his finger in his mouth. [LAUGHTER] And that's it.

0:34:40

Second time, second time, again, what happened the second time. They have this great tsog, the feast, tsog. What you have? Seven volume. What one?

AUDIENCE: [INAUDIBLE]

RIMPOCHE: So ritual is going on. OK. Nagpopa has put a huge throne up there and he sits himself on the throne and have those some retinues, all of them saying the ritual together with all this big thing going on. And suddenly there's a fearful man came out. You know, sort of naked fellow, dirty, filthy, completely sort of, you know, cuts and wounds and lot of dust on it and walk through. And told Nagpopa, "You move out of the throne. I have to sit on the throne." So Nagpopa tells, "This is the great practice and a person like me who are learned in the, in the three pitakas, who has great siddhihood like me, has to lead this. And who are you? And what sort of person look like thief and that type of person cannot be even even entered here." OK. At the moment he said you can't even enter, he himself transformed in the form of Heruka and whirrrr, went up. So again, Nagpopa misses his chance. [LAUGHTER] Second time.

Even third time. At the end of third, third, again I don't know what did he do? Something funny. So at the end of the third, Nagpopa really fed up, you know. Then he wrote this, he said,

[TIBETAN 0:36:35 - 0:36:43]

So when he missed his third one, then he wrote a prayer. He composed a big prayer to the Heruka. To Heruka. And I mean [INDECIPHERABLE] — this really, even four lines has tremendous meaning behind. So when he composed this, then Heruka told him, "you missed three chances and you have no hope for your lifetime. But only if you don't show off and be simple and have no retinues in your lifetime, don't sit on thrones, and if you behave like very sort of humble for the rest of your life, and you will not miss your chance during the bardo period."

So that's how it works. So, this sort of practices are available. And persons who went through this practice, who had developed this practice, and who had achieved, accomplished many of them, if you look in this lineage, particularly in that lineage, it's very funny. Sometimes it's very interesting too. Very interesting. Very interesting.

0:38:11

For example, I mean many of — quite a few of you know, like Gomo Rinpoche, Gomo Trulku. He died only last year. Last year about this time. A little later than this. June or July last year. OK.

He happens to be a great Vajrayogini siddhi. Nobody knows he's really. Nobody knows. He carries a funny little jola, that bag, on his back and though he is very well-respected incarnate lama, so he doesn't behave like that. He wears funny clothes and walks around, you know, walks around. Behaves like a — just any, sort of any sort of antique dealer or something, that type of thing, he'll go. Not also antique dealer, but sort of really rubbish dealer. And walks around. Yeah. Only he has given very few teachings for a very few selected people. Very, very selected people. Even for the Westerners. He had done a lot in Europe. Not much in the U.S. — he never came to the United States. He never — he was supposed to come and then he passed away.

0:39:55

OK. Now sort of everybody knows, I mean, everybody respects him somehow because somehow deep consciousness everybody knows he's a great person. But nobody had an idea about that. And then when he really died, when he really died, and then he knew when he's dying, everything. And he kept on saying, you know, in five days time I'm going to die, four days, and three days and all this sort of thing. He kept on saying it by pointing fingers. He can't speak. He can't speak. So people go and say, "please, please live long" and blah, blah, blah. He points at five fingers. So his daughter interprets, "Oh, my father took five pills this morning. That's why he's saying five fingers." So then the next day he raises four fingers. So, the daughter said, "Yesterday he took five. Today he might have taken four pills only." So the next day he raises three fingers. Then daughter says, "I don't know." He laughs when she interprets. He laughs. When he raised three fingers, the daughter said, "I don't know what he means." There are a lot of, lot of, lot of these things.

Then when he's really dying, tomorrow, tomorrow then he started speaking. He said, "call so-and-so, call so-and-so, so-and-so," and all this. And then get — do this, that thing, that thing early morning tomorrow. So he died early morning. When he passed away, everybody could see a tremendous amount of huge rainbow around and one big red-colored rainbow just sitting on the — above the room where he is sitting. OK.

He sat in meditation for 72 hours. And after that, his body was cremated of course. Out of that his body was cremated. From Mussoorie it was carried down to Rajpur. It was about — you have to drive about an hour down. So the body was carried on a truck and the rainbow follows the truck; goes through. Everybody can see. So by the time when the funeral started down there, tabout 500 people collected over there. So everybody knows this is a great person sort of, you know, sits there. So that's all.

So when the body was cremated for four hours by burning, the head was just sitting like this. The head won't go. So everybody thought, well, that's terrible. Now what to do? They had to keep the head down. [LAUGHTER] They keep on [INDECIPHERABLE]. So actually, he's been waiting for all these strangers to go away. So finally, everybody had left and he had sort of group of sixty to seventy people following him all the time. Sixty to seventy group. And all these strangers had left. You know, a lot of people collected. They all left. So only his disciples of 60-70 people there. So then suddenly the head cracks and made a big noise, you know. Pow! People said, "oh what is this big noise?"

0:43:37

And when they look into it, and everybody could see it image of Vajrayogini. Not the head, not a human being. In the fire, they could really see a Vajrayogini this much. Small one. The red, real red colored Vajrayogini this one. Then about ten minutes. After that another ten minutes some sees buddha, some sees different image. Some sees Tara. Some sees this thing, that thing, different images. So twenty minutes everybody could see it exactly. And after that it goes in the form of that rainbow and disappears.

And not only that, many of his disciples who have fixed their date of passing, when they are going to die, everything is prepared. Even they have their servants who have brought from distance, their ticket has been bought, they're sent, people die on the time exactly. Like that. Like that. Now, I can't talk much because but there are many things are, you know, involved.

So all these things happen. And these are all practice of tantric practice. This tantrayana can really achieve the solid future of total enlightenment you can get on your head. That's is a [INAUDIBLE]. That's what you can do. That's what we can achieve. And that is possible and even to the advantage. That's it. I mean, I have nothing more to say on tantric.

0:45:27

And I'm sure a lot of questions and a lot of comments are there, so I welcome. Any questions or comments? Anybody. Yes ma'am.

AUDIENCE: Can you be initiated by a guru who has a physical form?

RIMPOCHE: Sure. Yes. Definitely. If you do not initiate on physical plane, where you going to go? [LAUGHS] OK? anyway.

AUDIENCE: Well, I'm not sure … [AUDIO CUTS OFF 0:46:01 - 0:46:12]

0:46:13

RIMPOCHE: … don't think initiation is somebody else will come and hit on your head.

AUDIENCE: Uh huh.

RIMPOCHE: It is introduction of mandala, and introducing to particular deity, and lay the foundations and seeds of the four kaya within you, as I been talking earlier. This is the major activity of the initiation. You understand?

[PAUSE 0:46:43 - 0:46:48]

RIMPOCHE: They introduce you to this particular deity, whatever it is, whosoever it is, and enter you within that mandala. Show you around, and introduce. That's it. That actually is initiation.

[PAUSE 0:47:07 - 0:47:18]

RIMPOCHE: Did you get me?

AUDIENCE: I got you and I also — it can be your teacher, your initiator can be on a — physically incarnate but it can be similar to this past [INDECIPHERABLE]. That's what I thought?

RIMPOCHE: What do you — what does she mean?

AUDIENCE: She's asking whether you have to be initiated by someone who's in a body.

RIMPOCHE: Sure. Yeah. Has to.

AUDIENCE: All right.

RIMPOCHE: Has to be. Yes.

AUDIENCE: I get it.

0:47:54

AUDIENCE: Does enlightenment only happen on this planet [INDECIPHERABLE].

RIMPOCHE: Enlightenment is possible within this lifetime or bardo period. Or death period. Or even rebirth period. Yes. But, to achieve it, the conditions of this body is the considered to be the best. Even the samsaric god level, you cannot achieve enlightenment.

I don't remember where I talked, I told this Shariputra's story. (Probably not here.) One of the Buddha's disciples, the best, most intelligent — considered to be the most intelligent disciple is Shariputra.

Shariputra has a follower who he has been guiding it properly, carefully, and that follower died. And he be reborn as samsaric god. So, in the — (that's 'g' god). In the god realm Shariputra went there and tried to continuously teaching and bring him up. And he can't do it. Just couldn't do it. Because though normally he is totally dedicated for Shariputra, but when he went to the samsaric god, he knew who Shariputra is. He knew who he is and how he reached there. However, the moment he sees Shariputra, he raise his finger and run away. Because he can't do anything.

Then finally Shariputra fed up and went to the Buddha and say, "Look, I did this and that and this fellow I tried to help by bringing. And when he died and with all my powers I tried to push him up and he's be able to landed into the samsaric god level. And there I went to continue his development and he won't listen to me. Now what can I do?"

So Buddha said, "You did wrong. You should have brought him to human land. And you cannot take to the samsaric gods level because if you take to the samsaric gods level there is no understanding of pain and misery [INDECIPHERABLE].

So this life is considered to be the best. That is I made the story short. But there's long detailed one.

0:50:27

Yes, sir.

AUDIENCE: Where would you find a master capable of initiating?

RIMPOCHE: Read [INDECIPHERABLE]. [LAUGHTER]

There's a lot of advertisements. [LAUGHTER]. Yeah. It is.

0:51:00

I'm just kidding you. But you have to see the persons who have all these qualities. And out of — out of which is most important in the physical level, now, with this condition to be able to introduce is unbroken lineage; the holding unbroken teaching, and pure mandala and as much as quality available. So that's what you really look for.

You get me?

AUDIENCE: Yeah.

RIMPOCHE: Because unbroken lineage is become very important. The moment lineage breaks, then it's finished. Just finished. Because the commitments goes through a lineage. You understand? The tantric deals with deity. The deities have its own commitment through the lineage. So the lineage he or she has to commit. With that lineage and commitment and then the person must know what to do. Must know how to create the mandala, how to enter in it, what to do. All this has to be known. And he or she has to be qualified to do it.

Qualifications, there are twenty different qualities as I mentioned. I don't have time to go into detailedly about that. There are twenty different qualities.

Yes?

0:52:57

AUDIENCE: Can you say something about the non-dual tantras? Division of father and mother tantras.

RIMPOCHE: Yes. Non-dual tantra, like Kalachakra and Hevajra are considered by — as a non-dual tantra. However, now here is some sort of — I have to be very sectarian. [LAUGHS] The Tsongkhapa does not accept non-dual as separate. The reason why he give not accepting non-dual is every tantra is non-dual tantra. Tsongkhapa gives that reason.

And why it's non-dual tantric? Because it has its — it makes the — gives the cause to develop clear light and illusion body, both. Therefore, every tantric is non-dual tantric. However, emphasize. Now that's why beginning I keep on saying that — emphasize. And he further insist emphasize can only be made in one direction. Cannot be made two. Emphasize means total efforts will be leading towards that particular development. Total. That is, from the beginning of the guru devotional practice, the lineage prayer, instant rises, the blessing of the places, blessing of offerings, purification through Vajrasattva recitation, seven branch of offerings, meditation on the dharmakaya — death as dharmakaya, creation of the mandala, meditation on bardo as samboghakaya, meditation on the birth as nirmanakaya. Purity of the nirmanakaya body, creation of the three beings. What are the three beings?

[PAUSE 0:55:22 - 0:55:28]

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Wait a minute. That is very clear. Yes.

AUDIENCE: Bardo, …

RIMPOCHE: Three beings. Three beings.

AUDIENCE: Oh! Three beings.

RIMPOCHE: You been very clear about it. Inner, outer, secret sounds very nice. Wisdom, commitment, concentration beings.

Creation of three beings, blessings of the senses, mantra recitation, offerings, praise. Everything is being directed towards to develop one form.

For example, if you look at the Vajrasattva recitation, if you look in the Vajrayogini Vajrasattva recitation and Yamantaka Vajrasattva recitation, they are different. Did you notice anything?

[PAUSE 0:56:34 - 0:56:38]

For example, Vajrasattva recitation in Yamantaka, even before you say YAMANTAKA SAMAYA MANUPALAYA, even before that, even you say the mantra, it says "purified and rebuilt as gracious." And in Vajrayogini it goes. "it be purified," and then HERUKA SAMAYA MANUPALAYA. Right? So when it goes purified, finished, means it will just purify and building, focusing towards clear light. Purified and rebuilt as gracious means rebuilding the gracious is illusion body. Such an emphasize is made even during the guru devotional, instant rise — everywhere. So therefore, with Tsongkhapa's main point is, when you do one emphasize, you cannot do the other emphasize. So therefore, the father and mother tantra has been divided and so doesn't really have common problem because basic of division was put emphasize on clear light and illusion body. That is how it works.

[PAUSE 0:58:02 - 0:58:13]

AUDIENCE: You mentioned before there is four bodies of enlightenment? Is that my understanding? Is it three?

RIMPOCHE: Four.

AUDIENCE: There's four: dharmakaya, nirmanakaya …

RIMPOCHE: ngo wo nyi bo — natural kaya. I mean, natural kaya there's no practice. We don't involve in that practice. In daily practice we don't do that. But during the initiaiton you do it. Because natural kaya is natural kaya — it automatically comes. You don't have to practice it.

AUDIENCE: [INAUDIBLE]

RIMPOCHE: Huh?

AUDIENCE: Is that an embodiment?

RIMPOCHE: No, no, no, no. Embodying deity is nirmanakaya.

[PAUSE 0:58:46 - 0:58:53]

AUDIENCE: Is the deity a specific hierarchical being? Is there a hierarchy or is it a thought or kind of trulku created by the …

RIMPOCHE: No. As I told you, deities are total enlightened beings. Total enlightened being in the case of buddhism, in the case of hinduism, whatever you look, the total enlightened beings are taking certain shape to do.

Now, I tell you, like look at Yamantaka. It's a very famous figure. Everybody knows. Terrible looking. Looks — I mean look at it. You'll see as a devil. Yes, it is. It is a devil figure.

[TIBETAN 0:59:37 - 0:59:44]

So this created, for example, the Yamantaka, the total mandala of shin je, shin je, the Yamantaka, is created in order to conquer the devil. When the devil is terrifying looking, terrifying power, so the enlightened has to conquer it. It has to be more terrifying looking than the devil, more powerful than that. Yeah, really. That's what [TIBETAN 1:00:13] in order to conquer the more difficult one, you have to be more terrifying. So soon as the loving and peaceful is also the other way around. So this is how it works. So in reality, there are total enlightenment. Total enlightenment. In other words, it's god's manifestation, in plain Christian language. However, he manifested in such a way — he, or she, whatever — manifestate in such a way where a purpose of controlling certain evils and devils. And when they are terrifying, they have more terrifying than that. If you look how the shinje being became, how devil is controlling the whole world universal with sixteen realms that he was controlling. And each one of them, each the shin je, the Yamantaka, there are sixteen legs on which you really decided sitting on the sixteen that universal which they created and finally conquered. And that's why there're thirty-four arms and this and that and terrible horns and all this are there because the devil has this and in order to overcome that, they have to be more terrifying than that.

So the method of total enlightened beings are, are while they are terrifying one, you conquer it with terrifying. When they are peaceful one, you have to conquer with peaceful. And so wherever it is techniques of their, and they have more of that sort and according to their own technique, according to their own suitability, they can conquer. So this is the how the tantras been set. Even the introduction of the deities come in like that. Each one of them have its own reasons, own insistence and why it has to be manifested in that form, why it has to be created. And what are the causes?

1:02:32

Now, for example, Yamantaka you look. There are two horns. Where does this two horns comes from? It is the understanding of absolute truth and relative truth will transform in the form of a horn. [LAUGHTER] Yeah, that's it. Yeah really. That's it. It has to be. It needs, you know, it is the cause and effects. Every effects has to have its own cause how it works. That's why the accumulation of merit is important. That's why cultivating has become important.

Yes.

1:13:16

AUDIENCE: With the reference made to conquering the demons, that means awakening sort of the warrior virtue that …[INDECIPHERABLE] … you awaken …

RIMPOCHE: The deities, I'm not talking about our — not talking about our own future deity. I'm talking about the tantra, the outer deity. The outer deity is the total enlightened beings' manifestation.

AUDIENCE: This is not the imagination?

RIMPOCHE: No, no, no. It is — no it's done imagination. It is the mantra's — the mandala's been created and the enlightened beings taking its form. The teachings been given. Everything physically at the time while other sutras been taught. Like when you go in the buddhist tradition, you go and the Buddha sits on certain, certain mountain and gives Prajnaparamita teachings. Things like that. At the same time, Buddha sits in certain area, total form of this, this, this deity and whole tantras been said: Kalachakra, Yamantaka, all these. All tantras been mentioned in there. It is totally there. Physically at that time the mandala's been created, people have entered into it, and initiation's been given. Like that. Do you follow?

AUDIENCE: I think it's something that you have to experience. Otherwise, it's imagination.

RIMPOCHE: Not at all.

AUDIENCE: This physical, is that a theory? I mean, we're talking about something that's sort of physical or …

RIMPOCHE: No, no, no. Real physical like this physical. Like flesh and bones together. [MAKES CLAPPING SOUND]

AUDIENCE: In this time? In this time it's physical?

RIMPOCHE: Yes.

AUDIENCE: And these are totally [INDECIPHERABLE]…

RIMPOCHE: Wait a minute.

[AUDIENCE KEEPS INTERRUPTING 1:05:10] Wait a minute. Wait a minute. Wait a minute.

It is that difference. No doubt. That doesn't mean, that doesn't mean you run away. Because this very opportunity is very rare. Very rare. No matter how danger it may be, it is worth to take the risk. You know why? You know why?

AUDIENCE: I just don't know how. I know why.

RIMPOCHE: [LAUGHTER] Huh?

AUDIENCE: I just don't know how. I need the why.

RIMPOCHE: Yeah, that's good. You will not know how. That doesn't matter. Somebody who knows how will show you. [LAUGHTER] Doesn't matter.

And Buddha, his experience. One of his disciples, the monk disciples, was going to give sixty people a teaching on the hinayana path and they're going to be — they're going to be — become a special person. I mean, that means they're going to cut even the root of samsara on all this. But in — while he was late five minutes and while in five minutes Manjushri went there and give those people a mahayana and tantric teaching. And they become a very funny thing and when they die, some of them fall into the hell realm. So, this disciple, monk disciple of Buddha was really shocked and went to Buddha and complained. Said, "this Manjushri has done this. And don't you think, as buddha, don't you think he made a tremendous mistake? And don't you think you have to say something to him?"

So Buddha, "No. You made a mistake." He said, "Manjushri did good thing because even though they may fall into the lower realms for a shorter period, short period, and do you see how long they're going to stay there? As a matter of very short period." So he said, "By the time they're reborn and Manjushri will lead them. And when they obtain the enlightenment, and when they started leading other people up. And if you had done it," he said, "they'll still stuck in the same condition by that time, even then. So therefore, Manjushri is right." So that's it. That is the difference. So great difference.

1:08:02

AUDIENCE: Can I ask one more question? So emptiness is the necessary kind of insurance and balance in which …

RIMPOCHE: No, it's not — it's not a kind of insurance to balance. It is the basic, fundamental requirement.

AUDIENCE: [INDECIPHERABLE]

RIMPOCHE: Emptiness?

AUDIENCE: Is it — is emptiness non-attachment as well as clear light?

RIMPOCHE: No. No. I mean, that is two totally different. You're really talking totally different. Just like, you know, I mean, just like the pot and flower box. You know, really, totally two different things. It has nothing to do with it.

AUDIENCE: OK.

Yes?

AUDIENCE: Isn't emptiness a clear understanding of space? The permeability of the empty of space?

RIMPOCHE: No. No. Emptiness is clear understanding of everything, not only space, but everything. Everything.

Do we have — yeah, we do have emptiness talk. Wisdom.

AUDIENCE: Wisdom. I think it's the 29th.

RIMPOCHE: It doesn't matter. We have a talk on emptiness. Don't worry. Emptiness is coming.

[BACKGROUND CONVERSATION INDECIPHERABLE 1:09:18 - 1:09:24]

RIMPOCHE: So I do hope I have not disappointed you to this tantric talk. Because many people I know with the word of tantra they associate it many funny things. So, I had a talk to you on the tantra on the ground. Tantra on the ground and tantra as a feasible practice; tantra as a path to lead to total enlightenment, and tantra as one of the best method to overcome all sufferings, all problems. And to achieve total enlightenment. And I talk about tantra. I talk about the initiation. I talk about preparation. I talk about the practice. I talk about how the death has been — I mean, I talk about the death to be used as dharmakaya. I talked about bardo to be used as samboghakaya. I talked rebirth to be used nirmanakaya. But I did not talk how to use dharmakaya, how to use samboghakaya, how to use nirmanakaya because it requires a lot of preparations, time, and study, learning, and initiation, and everything. If that comes, it is possible. It is possible.

As a matter of fact, it is not advertised, it is not studied, but we do have planning to do a tantric teaching also in June. (Is it in June?) In June. It's not been advertised because there's no reason why it's advertised.

OK. So that's all. I'm sorry. [LAUGHTER] But I do hope I brought you on the ground.

[TEACHING ENDS 1:11:43]

[SIDE CONVERSATION AND BACKGROUND AUDIO 1:11:44 - 1:12:42]

RIMPOCHE: The praise will come but it's not necessary for me to sit. If you want to sing, you're welcome [INAUDIBLE] …

AUDIENCE: [INAUDIBLE]

[MONKS CHANTING 1:12:55 - 1:13:05]

[AUDIO CUTS OFF AND ENDS 1:13:05]