Archive Result

Soundfile 19951200GRJHNLVT 2

Speaker Gelek Rimpoche

Location Netherlands

Topic Vajrayana Initiations

Transcriber Jill Neuwirth

Date 10/12/2020

Audience: (Inaudible) Rimpoche: It is quite okay. Audience: (Inaudible) We promised to do the rest, but… Rimpoche: Okay. Alright. So let’s do that later. So doesn’t matter. You know one of the reasons why you are leaving out is because when you say six session yoga you cover it. So that’s really what it is. And so… Even you don’t think just saying the word covers that’s why Tibetans are great for saying a lot of blah blah blah blah all the time because the blah blah covers. Covers. So that’s the reason why they keep on blah blah blah all the time. Audience: (Inaudible) Does it also covers vows? There’s commitments and there’s vows. Rimpoche: Doesn’t cover vows, covers commitments so what you have to do is keep the commitment you don’t get the vows all the time right? So that’s what it is. And you think of taking vows but unless you’re really taking self-initiations or something you’re not taking on the vows you know, that’s what it is. Because the vows of the Vajrayana taken from the lama, lama mandala so when you’re not generating mandala you’re not really taking the vows but in the six session yoga you do take vows but that vows you’re taking as a part of commitment taking vows that’s what it is done. It’s not really is it a pure vow it is full-fledged vow I don’t think so but you are taking vow it’s ok. The whole purpose of six session yoga is to cover your commitment. Just by saying the word alone it covers. If you can think on that there’s a lot of things to do, that lot of things to do. But even you don’t get think that’s okay. It’s covers the- it doesn’t break the commitment. It covers it. [0:02:32.9]

So now the next is the yoga of all mind. All mind actually the mind here is talking about the bodhimind. The bodhicitta or the bodhimind. Bodhimind is basically divided into two. Absolute bodhimind and relative bodhimind. So the true bodhimind is relative bodhimind. Absolute bodhimind is not true bodhimind and when bodhimind pick it up or when the wisdom mind pick up bodhimind and then it’s become absolute bodhimind. Absolute in the sense of absolute truth rather than absolute in the sense of bodhimind itself. So generating that mind in your heart level. So what they do is you know there’s a lot of very symbolic things in Vajrayana always. So the symbolic of the true bodhimind is a mandala of a moon disc. No- relative. A moon disc, if you think a nice way it’s like a CD disc. And if you think a bad way it’s like an Indian chapati. (Laughter) It is white, flat, round. (Laughs) So but if you think CD disc you think like metal. It’s not. Maybe chapati is better you know. Maybe naan or (Inaudible) [0:04:49.8] Anyway it is soft quality, gentle. And cool in nature. Like a moon, really moon, so maybe it’s better it’ll be there. At least the moon is always- everybody talks something nice about the moon since childhood whether it’s east or the west. So it’s okay. And then the absolute bodhimind or the bodhimind with understanding of emptiness will be like a vajra, shape of vajra in standing in the middle of the moon disc. The reason why they use vajra pattern(?) [0:05:43.5] is- the reason why you use the vajra, vajra is indestructible. So the truth is indestructible. Truth is truth. If you tell truth always all your stories remain the same thing. It won’t change. So the truth is indestructible so that’s why the wisdom represents the vajra is indestructible is the reason. Get it? [0:06:20.3]

Audience: Yesterday you have been saying- Rimpoche: Yesterday what did I say? Audience: The real compassion or the real bodhicitta (Inaudible) is after you have gained wisdom so after recognition of emptiness then bodhicitta…[0:06:42.7] Rimpoche: Mm-mm. Other way around. Real wisdom is the essence of compassion. The true wisdom has to have the essence of compassion (Quotes in Tibetan) [0:06:59.5] I said other way around. Maybe I used the word other way around but okay. But I was thinking the other way around. (Laughs) The wisdom in the essence compassion. This is the very important point. Wisdom without compassion is not that great. Audience: (Inaudible) Rimpoche: What? Audience: (Inaudible)… the way you develop after you have gained this wisdom then you have to develop this compassion- Rimpoche: Not necessarily. No. I did never- I should never said that. Okay. You know what? Wisdom and compassion has no order. If very intelligent people they develop wisdom even before they become a bodhisattva. (Quotes in Tibetan) [0:07:59.3] It is Nagarjuna’s Flower Garland or that translated by the Jeffrey Hopkins. In that it has mentioned. (Recites in Tibetan) [0:08:27.7]

It is hard to get it word, exactly what the word- you know what happened? I was in Ann Arbor before Jewel Heart’s beginning and I used to work in the university as editor and lecturer and they had invited a very, very, famous, well-known, extremely famous they said Japanese professor who’s teaching Buddhism there. And he keep on telling people the bodhimind is first and then followed by the wisdom comes later. And this fellow is the one who is translating this particular book. He’s translating that book and translating from Tibetan, Sanskrit, English into Japanese. And he was giving that lecture and I was in faculty at that time so the one afternoon I just casually mentioned didn’t you say that? He said “Yes, this is the real thing.” And give me a lot of reasons and then I said don’t you translate that book? He said “Yes.” Did you see this particular verse here? And he said “What verse?” and I did mention I showed the Tibetan verse to him. It says (Recites in Tibetan) [0:09:57.8] It’s actually, it simply says if you put a lot of efforts you may realize the wisdom. And if you realize the wisdom something- it doesn’t say exactly in the word. And then I try to explain what does that mean and he picked it up the commentary by the same fellow, some commentary. And the commentary it clearly mention. And he was very happy. He was little upset because it’s not known for him he said these portions are already translated published it. So he said that particular’s gone but he didn’t understand he just get the word and put it down as the word says. So things like that happen. So there’s no order. Wisdom, if a very intelligent person gets in the wisdom before bodhimind in normal order bodhimind first and wisdom mind get at the category of third path, path of seeing. [0:11:06.2] That’s what it is. But very intelligent person who had wisdom already before and when they generate bodhimind they bypass the first and second path and straightaway goes on the third path. So path of seeing they straightaway goes. So they have helicopter service for them.

So the orders are never fixed. It depends on the intelligence. Intelligence in this case, I don’t think intellectual intelligence. Intellectual intelligence many times the Tibetan particularly this level Mahayana and that level when they talk about intelligence many times intelligence is not intelligence but is fortunate luck. Luck is also refers to whether you’ve been lucky or not lucky and that’s counts very much in this level. That’s why accumulation of merit becomes important because that is the cause of luck. [0:12:28.4] So why did you ask that question? Oh yeah that is the yoga of all mind or whatever that is, right? So that’s that.

So there is not necessarily wisdom goes before the compassion nor necessarily compassion goes wisdom. In general order yes. Compassion first and bodhimind first and then you enter the path and then the second- the first path, path of accumulating so you keep on accumulating merit part of second is the action which is actually try to get heat of wisdom so the path of action is also divided like four and first is called heat, then peak, then patience, and then best dharma or something. So the idea is path- you got the tape here, right? Of the gate gate tape. Audience: Yeah. (Inaudible) Rimpoche: Oh okay. So anyway I mentioned in there. So the path of the heat, why it’s called heat? Example is if you want to make a fire out of wood you know the traditional way. So you keep on rubbing the wood and keep on rubbing it and sometimes you become a little heat, become a little hot. So it’s called heat. Try to get emptiness. Try to work hard and go heat. And then that heat becomes even more better and become higher so call it peak level. And really getting hot. And then no matter how hot it is you still have patience to keep on working it. So it’s become patience. And then the best in the dharma so the hottest possible, even ready to give sparks. So that is the best dharma. And so it’s really the second path, path one and two is geared towards seeing emptiness and that’s why it ordered that way. [ 0:15:03.7] But the very intelligent person who have already seen emptiness does need not to go through that so they take a helicopter and land it on the third path because they already seen it. Seeing path. Audience: (Inaudible) What do you mean already seen it? Rimpoche: Meaning the wisdom’s already gained. Audience: (Inaudible) Rimpoche: Or whatever. Wisdom’s already gained. Whether it’s previous life or this life or whatever it is you know. So that’s why there’s no order. Okay? So now this is not part of this initiation. Anyway.

[0:15:46.6] So then of course there’s a number of different- oh, after that and then invocation of wisdom and all this and it’s all done outside the mandala. So when you’re entering mandala you have entering mandala outside the door and inside the door. Up to here is the category of outside the door has been completed. And by about that time the lama activity. Lama activity means lama who gives you the initiation is actually the principle yidam of the mandala. But generate a duplicate one who comes out and give you the flowers, give you the blindfold, holds your hands and brings you in and tell you what to do is called lama activity. The active lama. The lama, again the executive director you know. Even the activity vase is called it’s like the executive director here this one is the prosecuting person not- don’t think of legal prosecution but person who does the work you know? And so that’s always a duplicate comes out and do this because you keep on thinking lama this and that and thinks the principle one come and gets up and coming out, no. Principle sits there and have a duplicate one comes out and does all this job. And that duplicate one called lama activity. Active lama. Or the activity lama.

[0:17:39.1] Audience: (Inaudible) When you see a mandala and you have four corners, this have to do something with the corners you said? You’re not in the mandala you’re still outside the mandala. Do you mean you are out of these entrances (Inaudible) Rimpoche: You’re not inside the mandala’s door. You are outside the eastern gate always. Always you have those steps goes and on top of the step that the door, right? So the out of the step you in the courtyard so you have entered in mandala but not real inside. So lot of taking vows and all these things and all of them is done outside you not- they don’t let you in yet. So they just sort of hold you there and sort of be prepared preparation. That’s what they do.

Audience: (Inaudible) and symbolized by the protectors of the (Inaudible) [0:18:51.0] they keep you out? Rimpoche: No the door was shut. Always. Door was always shut. So until they open the door you can’t get in anyway. You can only ring the bell. That’s what it is. As simple as that. Audience: But you are within the rings or does it matter at that time? (Inaudible) [0:19:09.6] Rimpoche: Oh yeah, you’re already inside in the courtyard. In the courtyard. Courtyard means you have entered the gate out there and you not yet come up those steps so you in that common courtyard downstairs. That one here. You have to get down there and you have those little where you leave the motorcycle and all this inside here, bicycle and motorcycle. So you’re in there, that’s the place. (Audience talks about bicycles) No, I’m taking about this particular house. This particular house. Down there you have a little courtyard that’s inside the gate but not inside the Jewel Heart yet so it is down there, you know, so like that.

Audience: So the mandala is also symbolic for the development of the person you have to have permission to come in? We have to make preparations to come further then each time you get permission to come something higher? Is that? Rimpoche: You mean each initiation? I don’t think so. Audience: No not initiation, your own development. Rimpoche: I don’t think so. What’s happening is when you’re- during the initiation right now at this level you’re not inside the mandala at all. So you are outside the mandala yet you are already inside the protection rings, cemeteries and all this. [0:21:08.5] So it is sort of waiting room and not waiting room as a room, but the door- the Roland (?) has not yet come so the door’s not opened and so we’re all waiting down there. Sort of that level. And when Roland comes he have key and he will open the door then we can come in. You get the picture? It doesn’t depends on the how good you are, how accumulation of merit you have, no. It is the process of the ritual. Audience: Ritual? Rimpoche: Ritual. At this moment your process is only to that level. So not yet.

Audience: In Christianity in mystic part of Christianity you have also the symbolic picture of the gospel with the seven (?) [0:22:04.9] First the room with all the obstacles (Inaudible) and even when you come more in the center then the more the innocent. So I thought maybe it’s… Rimpoche: Might not be. Right? (Laughs) No. I think it is process of ritual. When the ritual (?) [0:22:39.6] goes down right at this moment, and every time when you take self-initiation you go through that again. As you don’t go straightaway walked in. You go through that process all the time.

Audience: What’s the purpose of the ritual? Rimpoche: The initiation is connected to the ritual, so it is a ritual that goes through to fulfill the initiation. [0:23:08.5] So, yeah. So then you enter inside the mandala and where and how you go through is the lama activity because you’re blindfolded you don’t see it. So the lama activity comes out, that duplicate guy comes out and says hey, hold this and come with me. So they sort of give you a vajra and let it hold you and then pull you in sort of thing. When you pull you in the door opens. It’s like the electrical door and it just opens and gets you in and then the door shuts behind you again. Audience: In imagine? Rimpoche: In the mansion did you say? Or you say imagine? Audience: What you’re telling now is that your imagination? Rimpoche: Everything is imaginative here, okay? Think that way. Everything you have to imaginative. Okay, think that way. And actually if you look at the mandala it’s this much you can’t even go in you know? If you put one foot in there and then you just finished you can’t get in there you know? (Laughs) So everything is imaginative level. And that’s why it’s mystical. And that’s why it is Vajrayana. That’s why it is tantric. (Laughs) I’m just kidding you. Just joking with you.

So where and how you enter inside the mandala is only by holding your hands with lama activity and they even say the way and how they open the door is by vajra power. So maybe it is bigger and stronger than electrical power. Electrical power will go slowly zzzzhhh and then slowly back. Because the vajra power goes zoom zoom! (Laughs) Maybe that’s what it is. And then you know and also slightly different. The way they open the door is probably like this and that rather than the normal this way or that way. [0:25:49.5] And it maybe eastern and western tradition. I noticed in the Malaysia these days almost everybody will have an electrical gate outside almost everybody. All the houses that I have been have electrical gate. And instead of opening this way that way it’s opens this way and that way. All the time they do this. Maybe the eastern and western mentality. [0:26:17.5 ] (Audience discusses gate movements, laughter. Remarks about time and lunch arrangements for Chinese food)

(Audio cuts and resumes) [0:32:19.8] Rimpoche: After that, after obtaining blessing and everything offering flower to the principle deity and the principle yidam will give you back your flower as a protection and then of course make yourself (Quotes in Tibetan) [0:32:46.7] Making yourself in the fortunate one who’ll be able to see the mandala. Seeing mandala and removing blindfold is also not simply just removing. Removing the blindfold along with ignorance together. So normally they will tell you visualize sort of om radiating light and so they sort of burned all your obstacles eye obstacles like cataract type of obstacle which makes you not to see all of them get burned. Cataract I just used as example might not be the right one to use it. Anyway. To making you to see mandala is not just simply removing the blindfold but also burning out from the light of wisdom eye the ignorance burning out. So that is the reason why you remove the blindfold. And also not simply by this you can see. Folding and putting the blindfold is normally they tell you not to see the secrecy things however you can’t see it. You can’t see it because it is wisdom mandala if you have the obstacles and ignorance with you you’re not going to see it at all. So that’s clearly indicates here by using om with the burning light so burning it out and that’s how it’s indicates you. And then in between that just normal routine things… Then actually after entering when you see it you’re right in front of lama who’s inseparable that of the principle yidam of whatever the mandala is in front of that. [0:34:53.6]

So the first initiation what you take is the first five initiations. So what you really do here is then- now it is the beginning of the vase initiations. The first initiation you- now the orders may differ from yidam to yidam. So first in the case of Yamantaka here the first what we have is Akshobhya initiation. Akshobhya and the material what you use is the vase. The vase we talked earlier, the vase of activity and the other vase. This is the other vase. The other vase is the main vase. Main vase has been generated in the form of mandala. The whole mandala, whole complete mandala has to be generated inside the vase before. And making offerings, saying mantras, do everything. And then at the end of it the whole total mandala melts in the form of water and then the outside looks like vase, inside the water. Actually it is the liquidation of the total mandala. Liquidation is bad word but it is. It’s made into liquid. [0:36:43.3] So you use this vase material as vase to give the Akshobhya initiation. Every time when you give each initiations the disciples- the people who are receiving initiation they themselves will change from the principle yidam whatever it is from that to different buddhas. You know in this case you change yourself in Akshobhya buddha form and all this, that’s what happens.

And so you receive the Akshobhya buddha home and then actual abhisheka, what they call it abhisheka, or initiation, water initiation. Actual abhisheka has not been giving by the mandala or anybody. In this case particular initiation deity has been invited. So they do the initiation job. Rather than- in the physically that lama who gives initiation they’re doing it but in your meditative imaginative level there’s initiation deities be invited separately so therefore it will say the mandala concentrates and then the initiation deities become active and give this initiation and that initiation in this case like the Akshobhya initiation, you yourself in the form of Akshobhya they give you the initiation and finally they give you the abhisheka and finally all these initiation deities dissolve to you. [0:38:34.2] That is the like the first of all the vase initiation. Sometimes there’s about eleven or twelve or sometimes you know.

And then probably what happens is the at the end of each initiation they will also give you water to drink or water to sprinkle out of the vase and that’s why it’s also called water initiation because each one of those abhishekas concluded with the water from the vase. So that’s why also say water initiation. And purpose of this initiation, what is really does Akshobhya initiation, the main reason behind is to purify the negativities of the hatred. And actually it gives you a seed to become yourself capable to be able to transform hatred into out of five wisdoms in this case it should be (Quotes in Tibetan) [0:40:09.7] dharmadhatu type of wisdom. So it is a transformation of the hatred into dharmadhatu is the real purpose of this. You know always this five buddha initiation is actually dealing with our five skandhas and also those five emotions. And then it also the five bodies of the Buddha as well as the five wisdoms. So the whole trick over here, the whole thing is each one of those emotions and each one of those skandhas be able to transform and become pure of one of the five buddhas and one of the five wisdoms. That is the whole purpose of the five buddha initiations. Are you with me? Okay.

So that is the main idea. This Vajrayana transformation very famous what we talk. Make very popular, is- this is the thing. And during the initiation level what really happens is give you a seed, and to be able to become- give you seed that you will be able to transform at later stage. Though during the initiation you will say, hey, this has been transformed, that has become pure and keep on thinking it has been transformed it has become pure. If you don’t think you don’t get initiation. [0:42:11.6] So you have to think that. But it is only your imaginative level. But such a activity at imaginative level will be able to become actualized later. So the initiation, the abhisheka here what they did is they give you the possibility, the seed to be able to do that later on. The process of really doing this is the three kaya practice you do in the during the sadhana period. Which intensified, made more profound is the actual completion stage. Completion stage is the perfection of the development stage. That’s what really is. It’s so the intensity and concentration and capability when all of them becomes increases and then from the development stage you sort of shift yourself in the completion stage. It’s not that- to me, it’s not that some kind of like a classes where you attend and then you have examinations done and give certain passage of mark and now you say you are transformed to the class seven from six. I don’t think it’s done that way. Same procedure, same process. When it’s become intensified it has automatic shift. It’s like driving an automatic gear in the car and when the speed limit- (Audio skips) [0:44:18.9]

…possibility has been provided. I’m almost using like Ed Hooperman’s language you know, possibility. (Laughs) Two possibilities. Three possibilities (Laughs) So anyway, so possibility has been given here, so. Audience: (Inaudible) …the initiation, during the initiation, during the seed, in order to be able to transform your impure aggregates and so forth into the five categories? (Inaudible) [0:44:59.1] Rimpoche: As well as the wisdoms. Emotions and wisdoms. Audience: So that is laying the seed? So then you are empowered to do the practice which makes you accomplish this? Rimpoche: That’s right. Audience: That is done through sadhana practice and doing the three higher practice. So in the generation stage, could you clear that up a little bit more? So during the generation stage you kind of start that process and in the completion stage you intensify? Rimpoche: You know the generation stage you have the three kaya practice particularly dharmakaya practice. That very dharmakaya practice when it becomes intensified and it’s becomes more powerful and more real rather than imaginative and then the gear shifts.

Audience: (Inaudible) [0:46:10.9] This shifting of the gear, we are applying different methods? Rimpoche: The same method. Whatever you get in the generation stage. That’s why you have the generation stage you have those little countings (?) you know? [0:46:34.0] That is the process you use in generation stage and you development stage. The same process. There’s no separate process. What you process is different. Audience: (Inaudible) Rimpoche: That differently. Here you try to process ordinary body and ordinary death as the same stage. And what you get out of it is what you- one stage you go you’re presuming it is this and out of that process you presume sambhogakaya comes out. Right? And then out of the sambhogakaya you get nirmanakaya out. But in the development- in the generation stage what you do is the same process instead of it’s using as death process it’s becomes like earlier it’s becomes like an impure, what do you call it- clear light. And when you rise that out of it instead of rising yourself in the form of nirmanakaya you get impure illusion body. Which goes again the same process and when you goes down the same process the process itself will become pure clear light and out of which you get you rise back is the pure illusion body. Again the same process goes through in the pure clear light and out of that process when you rise is you rise the union learning, still more learning union. And that again the same process goes again and that will be the fourth stage of the clear light level and then you rise out as a total enlightened body. Same thing process again.

So what makes different to the individual is the how strong the process working with individual. Audience: You mean the process is the same but the results that are happening is more intensified? Rimpoche: That’s right. Audience:…On a more purified level (Inaudible) but the outcome of practice itself (Inaudible) [0:49:02.7] Rimpoche: Same process. Same method. By applying the same method it will become. Audience: How does that happen by applying the same method that in time it gets different results? Rimpoche: You know why? Because concentration, purification, and the development all making difference in the individual that’s why it work different. Same procedure. There’s nothing hidden there. Same procedure. And then you know levels what you get out is the different. Even at initiation level what you do you say om ….shuddo ham [0:50:06.6] Emptiness. That’s from emptiness rises that is the same procedure. The process is this: emptiness is the real main thing they wash you in.

Audience: But the…(Inaudible) [0:50:23.0] generation stage you primarily focus in the clear appearance of the deity try to visualize in more and more detail but in the completion stage (Inaudible) trying to generate tummo heat- Rimpoche: Tummo here is different issue altogether [0:50:38.9] It’s all different issue- different together. Tummo heat is the only aid to become that process become more powerful. Because tummo heat gives you more power to melt the- Audience: Drops? Rimpoche: Yeah. And so because of that it will intensify. The difference between the Vajrayana and non-Vajrayana is the only joyness- joyfulness. Not joyfulness- what you call it? Bliss. That is the difference. The same emptiness but whether they have the bliss in there or not. So what does bliss do is make intensify. That’s the simple reason. That’s basic principle.

Audience: So Rimpoche sometimes they say this is a completion stage method they only mean (Inaudible) this is an additional method- Rimpoche: It’s not really an additional method. It’s not a main method. Almost those tummo and (?)lini [0:52:04.8] and kundalini and all of those are not a main method at all. Including dreams and this and that. All of them are not main method. It is the additional method. The tummo makes you have more bliss because the amount of the drops that you melt from the crown will be much more because of tummo heat. And because of more drops been melting it has more sensational feelings within the body. And because of more sensational feelings because the bliss is more. And that’s why even reversing business, when you reversing that it is more intensified bliss and all this it is all just simple little techniques which apply to a main process of the emptiness combined with bliss and then when the bliss is more stronger and then the void is more stronger. And when the bliss lasts longer the void last longer. Audience: (Inaudible) [0:53:30.2] Rimpoche: No, the void itself. You are by this time you’re supposed to be encounter with the void. So the void itself remains (Inaudible) recognition. The encountering will remain more. And more in the sense more intensified and lasting both rather than intensified and shortened. So that’s what it is.

I think we’re talking something that we should not be talking it but… Audience: But can I ask something? Rimpoche: Yeah. Audience: Because the generation stage and completion stage so the completion stage is the same process you said? Rimpoche: Almost same process, yes. Audience: Depends on how stableness and purity of the appearance of this state? Rimpoche: No. No. No. Stable and intensed development stage practice will make generation possible. Sorry- the completion stage possible. The generation is beginning level is means beginning, completion means conclude so that you begin at the beginning level and you conclude at conclusion level. And what makes it because of the intensity and capable of focusing and period you stay and then the bliss and all this are becomes aid on that. Aid. It is aid. Tummo, bliss, and all this all this you know different all of them. If tummo is becoming base of all this aid because tummo is heat and heat helps to melt. The melting gives you sensation and that’s why the normal relationship between the sexuality and the spirituality and people don’t normally really talk but people who knows they don’t talk. People who don’t know they talk a lot. But true. But this is the point. This is the point. That’s what really is. People who really know they don’t talk people who- Are you recording this? Oh. Then I should talk less. (Laughs) I did not know you’re recording, okay? So that’s what it is, okay? [0:56:38.7]

Okay now the next is- the next- within the vase initiation or water initiate is then after this vase within the water initiation, vase initiation then the crown initiation. Crown is Ratnasambhava initiation and out of five buddhas the crown of the Queen of England, oh no of Holland, okay? Sorry. (Laughter) Audience: She has only hats Rimpoche: Oh you don’t have crown? Audience: (Inaudible) … big hats. [0:57:29.7] Rimpoche: (Laughs) Why is called crown because the material what you use here is the crown of the five buddha thing. You know that crown is the one used as material. So it’s called crown initiation. However, out of five buddha what you’re really using is Ratnasambhava. Process is the same as before and what you really do over here, what you really do is, you have a- it gives the initiation the abhisheka. You initiated with Ratnasambhava. And by doing so, so what you really try to purify or capable of transforming pride as well as stinginess, meagerness. Meagerness. Not being generosity. No, no, no, no, saying thing you know. (Laughs) Okay? So what transformed is out of five skandhas the feeling, the feeling, and the wisdom of equal- what is it equanimity or whatever they call it? Wisdom of equanimity whatever that is. So each one of those initiations what they do is, you know the emotion and body, and so what makes your body? Your body, ordinary body will now be transformed as becoming possible to be transformed as Ratnasambhava and so also the emotion of this pride and stinginess will become equality, equanimity, wisdom of equanimity or equality, whatever it is. So that’s what this Ratnasambhava initiation does. So the process is a ritual so therefore it is all same thing. The initiation deity has been invited and they’ll sing a song, ring bell, you know all sorts of things you repeat same thing again eleven times for the vase initiation because different things. [ 1:00:34.9]

So the next will be the vajra initiation. The material what you use is the vajra. And I think it is the Amitabha Buddha initiation. So Amitabha Buddha initiation. Sometimes the materials and initiation deities change you know because sometimes from yidam to yidam it differs so that you have to find out at that level wherever it is but you know. In this case I’m looking going through the Yamantaka Solitary Hero. So what happens is vajra initiation and that’s Amitabha and what you do… I may be jumping too fast. So the Amitabha vajra initiation and it’s purifies the attachment. The emotion what you use here is attachment and skandhas acknowledgment and wisdom is discriminating wisdom. Discriminating wisdom. So acknowledging, you know when you feel it or it’s a good feeling you feel it’s a bad feeling. It’s rough, it’s soft, so which is discriminating. So when it’s become wisdom it is- we don’t call it wisdom at this moment because we’re not in pure level so when you become a pure it’s becomes wisdom of discriminating, so simple as that. [1:02:34.7]

Then next is bell initiation for Amoghasiddhi. And same procedure, everything same. And what you really get is, what you really get is the jealous, emotion of jealous. And what is that skandha called du je (?) [1:03:14.9] I think it is acknowledging really. Audience: (Inaudible) Compositional factors. Rimpoche: Positional? Audience: Compositional factors. Rimpoche: Alright, compositional factors, okay. And what you get is the wisdom is the to carry on activity to do work. (Tibetan phrase) [1:03:44.1] To do work, whatever needs to be done. So that is how the wisdom works. And the reasons are the same, process is the same, but only change is one (?) [1:04:03.8] buddha, one emotion, and one form. That’s exactly what it is.

And the next the fifth one. Fifth one is yourself. There’s no separate material because it is the Vairochana. Vairochana is the when is physical form you know this physical body when body becomes pure it becomes Vairochana. And that’s why in the meditation sitting posture they recommend Vairochana style because Vairochana is supposed to be the perfect body. So Vairochana is the weight-lifter. And Vairochana is the body builder so it’s build the perfect body so that’s why the physical form so that’s no other material for that. And but there should be an emotion and that emotion should be ignorance. That emotion should be ignorance and physical form should be transformed and become like a mirror-like wisdom. You know ignorance is you’re not seeing anything not knowing, so the mirror-like wisdom you see everything everything clearly you see mirror that’s how it goes. [1:05:52.4]

So it’s also- the initiation here is called the name initiation. They will name you. Name you. You will become a Buddha Amoghasiddhi or Buddha Amitabha or Buddha Vairochana or Akshobhya, whatever it is. They name you. So that’s why it’s called name initiation. There’s no separate material but they give you name. And so that’s why it’s name initiation. And I guess that’s probably covers the five buddha isn’t it? Five buddhas has been totally covered.

And so still it is the vase initiation going still there’s water going on. Water sprinkle going on. [1:06:50.9] So what happened next will be the- then I don’t think we really have to talk that but I think it will be vajra master initiation. Not only you’ll be initiated into the Vajrayana mandala you’re also initiated as vajra master. So they put you on the throne and generate you in the form of Buddha Vajradhara and then they give you three or four empowerments. Like you know the hand implements, books, arrows, mirrors, and bell and vajra, et cetera because these are the hand implements of the Buddha Vajradhara. Why it’s called hand implements? Because they do activity through that, not because it’s holding in hand but hand implements normally means holding in hands in English however in the Vajrayana language hand implement here is not necessary- they’re not holding the books and arrows and bells and vajra all the time right? So why they call hand implement because activities done through this. They give you mirror and say remember emptiness it’s all like a reflection in the- and give you book say go on and teach and let the people enter into path. [1:08:24.6] And gives you a vajra and reminds you and your commitments the body commitment, mind commitment, mudra commitments.

So all of those these are the vajra master initiations, couple of them. And at the end of that and I think we almost finishing then these. Then also there’s a the activities of the vajra masters. So all of those I very briefly mentioned in that. And within that I think they also give you the mantra initiation too. Empowering the mantra. [1:09:17.3] So if you don’t receive the mantra empowerment the mantra whatever you say is less powerful and it works, it doesn’t work that well if the mantra initiation not received. Om (Quotes in Tibetan) [1:09:17.3] earlier I mentioned when there’s no initiation there’s no achievement. And when you sand squeeze you don’t get butter out of it. That’s exactly, by squeezing sand you’re not going to get butter. By squeezing shaking milk you get butter. So that’s exactly what it is. So people can pick up mantra anywhere and they can say it, do it, say it rightly, or wrongly, properly, improperly, whatever it is and it doesn’t work very much. People who receive the initiation who practice it, who did a retreat, who do it daily, and for them it works differently. And that’s make the difference here that when you have those mantra received, recitations received.

And then probably that’s what it is. And of course one thing I have to mention here. The lama transformed in the form of Shakyamuni Buddha and it will tell you you will become a Buddha Shakyamuni buddha this and that and though the name initiation has been given at Vairochana level but here specifically doing it to correspond what had happened during the Shakyamuni Buddha’s lifetime. So that’s to correspond with that so the lama transforms in the form of Shakyamuni Buddha. And tell the disciples you will become a buddha this and this just to fill the Shakyamuni Buddha’s life activities in that manner. [1:11:34.4] And then probably that probably concludes this vase initiation or water initiation or vase initiation or something.

Audience: I lost track of the numbers sometimes they say eleven initiations (Inaudible) So we have this five and number six the vajra master initiation? Rimpoche: And within that there’s like four or five different- Audience: They are all- Rimpoche: -All sub things there. Audience: Sub things are mantra empowerment- Rimpoche: Mantra, then there’s a teaching, and then Shakyamuni level, and then there’s also give you book, and you know all of those, doesn’t really matter. You know it doesn’t really matter. So anyway sometimes it goes eleven like that. Sometimes it doesn’t go eleven. It’s also you know in different. Audience: And something like two (Inaudible) [1:12:36.6] in the last initiation like Heruka- Rimpoche: Heruka definitely goes very easily with the eleven one after another very simply Heruka go. Yamantaka really doesn’t go that way it goes up and down and may not even be eleven you know but that’s what happens. Audience: (Inaudible) … the vajra master. Those five are always there? Rimpoche: Five always there, thereafter is difference. Five always there, thereafter is difference. But in the case of Vajrayogini initiation you don’t have those five buddha initiations, so that’s why. That’s what I’m trying to say.

Then of course it now become easy and you have a secret initiation. Secret initiation is secret. You take they tell you how to smoke cigarette. (Laughter) What cigarette is good, what cigar is good, what is not good, if you get Cuban cigar is best and supposed to be. In the case of Yamantaka initiation the vase initiation is only six initiations usually. Is six initiations. Five buddha and vajra master initiation so you call it six initiations. In the Heruka it is eleven. So it is always differs. Anyway vase initiation, water initiation because it based on the vase and you sprinkle water, the water abhisheka that’s why it’s called water or vase initiation. [1:14:28.4] So secret initiation is very simple. The secret activity, secret activity is actually using the clear light as a represented clear light represents by the sexual union of male and female lama yidam and giving you the secret material. The material which come out of clear light which in this case represent by the sexual union so naturally what you get is the egg and semen. The egg and the semen. And that is the secret material. So that’s exactly what you get, right? So right? There’s nothing else right? (Laughs) We all know that very well, expert on it anyway so. So using that material to initiate which is becoming the secret initiation. Initiate in the sense and the body becomes capable to become a vajra body the mind become capable to become a clear light and so it sort of giving you again seed level of ultimate improvement of the body and ultimate improvement of mind. So that is the secret initiation.

And wisdom initiation is next. [1:16:17.4] Simply the wisdom initiation where they give you wisdom. Wisdom of understanding emptiness and by introducing whatever and by- actually the wisdom initiation, actually they also showed you since it’s Vajrayana they will introduce you the bliss too. The bliss is represented by the sexual bliss. So that’s why they give you a consort whether it is male or female whatever it may be they give you consort and they will take you through the process of the union and necessary requirement of visualizing body as deity and blessing the secret organs so that drops, eggs, et cetera will not be dropped will not be joined so that’s why blessing the secret organs and what else? (Recites in Tibetan) [1:17:32.3] And mind has been focused on the emptiness. So the combination of all these three how they will introduce you to- that’s how they introduce you to wisdom. Wisdom that acknowledges wisdom that has bliss. Bliss that acknowledges wisdom. So the bliss void combination. So that’s called wisdom initiation.

And the last initiation is the word initiation. It is simply word now. Because we are incapable of perceiving the level of enlightenment here it is the union. Union. What does wisdom initiation do? They actually introduce you to clear light. [ 1:18:37.1] What does they do? By giving the secret material in the secret initiation is actually introduce you to illusion body. And what does the word initiation will do? It introduce you to the ultimate buddha level. So since there’s nothing can be imagined since there’s no ordinary material we can be used so therefore it is the only the word which will explain. (Quotes in Tibetan) [1:19:18.1] So fourth initiations actually introduce you to the essence meaning of the ultimate union level.

So this is basically four initiations. Purpose of the four initiation is actually to develop the seed within the individual to be able to develop four kayas. When you talk about the four kayas you talk about dharmakaya, sambhogakaya, nirmanakaya, natural kaya. Natural kaya. So the four kayas. Four kayas, sometimes you talk about three kayas, sometimes they talk about two kayas, sometimes they talk about four kayas. When you’re talking about two kayas you’re talking about rupakaya and dharmakaya, the form and formless. And when you talk about three kayas you talk about these three we have mentioned. When you talk about four kayas you add the natural kaya on top of those. So the four initiation is actually the proper initiation, the perfect initiation of the four initiation is actually putting the seed within the initiates. [1:20:40.6] That is seed, seed, seed within initiates. People who receiving the initiations. So putting the seed properly within that is the real initiation. All other things, the vase, the bell, the rituals, it’s make the ritual go through but the real initiation is putting the seed within the individual plus five buddha business. Plus vajra master. That’s that.

Audience: Sometimes in (Inaudible) life stories [1:21:21.8] you can hear there was a disciple and master and then there comes a story where the disciple had some insights and some realization (Inaudible) and takes initiation a number of times and the realization is… something like this… Rimpoche: What happened is the fourth initiation will only be received just before you become a buddha. The true fourth initiation you receive just before you become a buddha you don’t receive that. Here what you just simply do is seed and a possibility that as we’ve been talking about five buddhas possibility to be able to transform here also all possibility. The opening of the possibility providing the seed within the individual to be able to make it possible. That is the real initiation at this level. The actual initiations really come at the different levels at the different times. For which I don’t think you go out to things like a normal initiation what we do. Lama appears in different forms and you receive whatever is needed at that level. And I think that’s the Buddha Vajradhara’s job I don’t think they fail. [1:23:03.5] That’s what it is. To make it possible we do this now. I think that’s basically initiation. I have done my job. Audience: Thank you.

(Discusses time) Audience: (Inaudible) Rimpoche: General questions? Okay. Couple of them. Somebody’s hand is already up. Audience: I still have a question about the vows especially the mother tantra vows (Inaudible) What you said earlier does it mean that you shouldn’t bother too much at this level? Rimpoche: Well you should actually definitely try to recognize the nineteen general commitments and specific commitments and there’s books available and most are available and even the six session yoga or somewhere it’s already printed number of times so go through that and acknowledge and I think that’s what one should really do. Audience: The nineteen commitments aren’t the problem there’s also performing actions (Inaudible) [1:24:30.7] Rimpoche: These are too detailed. At this moment it’s too detailed. You know if you said “ladies first” with intention that the ladies are incapable of doing things and that you get a downfall. Yeah really true. I had a big row in Malaysia this time because in Chinese society they you know look down on the ladies all the time. Then they pick up the British system the “ladies first” so the delicate little doll you know who doesn’t really can’t do much you know and has to be tik tik tik tik tik tok, you know? (Laughter) And has to be sit and eat first because they not be able to grab the food enough or you know that sort of thing is the actually if you look in that manner and you get a downfall in the mother tantra. And one has to really know and if you look down on the ladies, all these woman, that you get downfall. And all this mother tantra is there to protect the woman and woman’s right and woman’s liberation, whatever they call it. So that really true. And then they goes both ways and both ways and sort of semi-respect way say “ladies first.” In reality they’re the dolls they can’t really do-