Teachings from the Mahamudra Retreat (Audio and Unedited Transcript)

By Kyabje Lama Zopa Rinpoche
Adelaide, Australia (Archive #1443)

The following are excerpts of Lama Zopa Rinpoche's teachings at the Mahamudra Retreat hosted by Buddha House, in Mylor, South Australia, from 9 April to 4 May, 2004. These recordings do not form a complete record of the retreat, as they do not include teachings by other Sangha, various prayers and dedications, and portions of the initiations and secret teachings.

Day 2 Part B: Preparation for Gyalwa Gyatso initiation (continued)

[Short mandala]

So, here I think I do the gektor, torma giving to the interferers. So it is, by drawing the sand mandala and then giving initiation, then needs preparation, examining earth, taking the earth, purifying the earth, so those things has to be done as a preliminary for the drawing the mandala of the deity, sand mandala of the deity. The sand mandala is actually, if the person who sponsors that, if there’s wealth, I think it’s supposed to be crushed jewels and then you draw the mandala. So the whole idea is to collect most extensive merit, more expensive it is, the more merit. So, I think generally what is done is colored sand and then draw mandala. But if it’s possible then, if the person has wealth, then you crush the jewels and draw the mandala, sand mandala of the deity.

However so here, doesn’t require those things, because, yeah, those preliminaries doesn’t require, doesn’t need here, the painted mandala here, initiation is done with that.

So, to do the preparation, to do the disciple preparation then there is preliminary preparation that from the lama’s side doing the sadhana, blessing the vase, the preparation of the earth goddess and asking for permission then the mandala, deity, preparation, then preparation of vase, so now the preparation of the disciple. So before that, then gektor, giving torma to the interferers who interfere to grant or to receive the preparation for the Chenrezig Gyalwa Gyatso initiation. So, (?) generating Chenrezig’s compassion towards sentient beings from one’s own side and ____ trying to meditate on emptiness, either way.

[Rinpoche performs gektor]

So those who are familiar with this practice then, you can include giving torma to the interferers who interfere to do the practice during this time, during this retreat time, so those interferers who interfere to do practice during this retreat, so (?) include them. They received the oceans of uncontaminated nectar and fully satisfied and caused them to generate bodhicitta, loving kindness, compassionate thought, bodhicitta in their heart towards, not only towards you but towards, not only towards oneself but towards all the sentient beings. So, normally when we do these kinds of pujas, giving torma or giving lu, for a sick person you make a kind of model or you make a substitute, with dough you make a person shape, representative of that person who’s sick, then you give the, then you say those words, and the person is very glorious looking and well-dressed and with all the rich ornaments and not just one, but numberless, and with all the, like a supermarket or like department store, like that, like a city, all the things what they need, all the enjoyments like a city, oceans of nectar or so like, various enjoyments, like a city, not CD, like city. Probably my ______ like city, not the round, not the, I’m not sure, city or CD. So city, anyway, siddhi is also Sanskrit for realization.

So however, so like a city, so vast, the enjoyments. So they received and they were fully satisfied, so that’s a very important meditation, they received oceans of nectar, like that, enjoyments, various enjoyments, then fully satisfied. That’s very important. More you can think that, then can affect much more to let go harming, those spirits harming, the different types of spirits harming to that person, it helps them to free that person, to let go, so like that. So that’s according to His Holiness Zong Rinpoche’s advice, who is very expert in all this, who did a hundred, almost, I think that, Rinpoche told me that, Rinpoche told almost a hundred times those wrathful pujas, that in bodhisattva vow, if you have power then, if you have the capacity you must do those wrathful activities, if you heard that, so this to split the consciousness of that being, that evil being who do a lot of harm to others, to the holy beings or to the teaching of Buddha or to many sentient beings. So, the very stable, firm, meditation, generation stage, the meditation, yourself as deity, very firm, stable concentration, then of course if that practitioner has completion stage realization then of course then it is much more powerful, like clear light, illusory body, those realizations, that there are, such those meditators are very qualified to do this, such these wrathful actions, split the consciousness of the person from the body and transcend in the pure land of the buddha where that being can become enlightened. So rather continuously committing negative karma, harming so many sentient beings and others have to suffer so much.

So, I remember when, the last time, maybe the last, perhaps maybe the last time or when His Holiness Zong Rinpoche was there, the First Dharma Celebration, that Rinpoche, at the beginning chöd initiation and teachings, then gave, I think, Heruka, commentary on the Heruka Body Mandala and gave also Guhyasamaja initiation, I think maybe also commentary, I don’t remember now. So, either that time or the very last time when Lama Yeshe was at Dharamsala. So there was Lama Gyupa, Thubten Dorje, who did three-year Guhyasamaja retreat at Tushita, then since from that time, he become caretaker of the altar, in the different rooms, the main room where our, Lama’s and myself root guru, His Holiness Trijang Rinpoche lived for seven years, that big room. Or the new, also the new house, where there’s Most Secret Hayagriva deity, where Lama used to do retreat, that room, so he become, this Lama Gyupa, Thubten Dorje, he become caretaker of the offerings, to do the water bowl offerings and other things there at Tushita Retreat Centre, Dharamsala.

So, Lama told to Lama Gyupa that his subtle mind, he said, I can go with my subtle mind to, in your room and I can kill you. Lama said that to him. With the subtle mind I can go in your room and I can kill you. I mean, usually Lama won’t express, he won’t express his realizations to just common people, but then it’s only certain very close, certain specific person, sort of, the capacity Lama has is true, that he’s expressing to kind of, to Lama Gyupa. That, anyway, like that, so those meditators, such as like those yogis, they can come with the subtle mind, can watch or can go other people’s houses, However, can do various activities.

It is also said that a meditator who has achieved illusory body then they communicate the other meditators, yogis, who have achieved the illusory body. So with the illusory body can communicate. So they can, it seems they can meet each other, like that, with the illusory body, I mean, besides all the practices what they can do. Then, of course, it’s not just the generation stage, this having clear light, illusory body, but of course that’s based on purest motivation, bodhicitta, realization as a foundation, preliminary, so it’s all done out of that, with that. So there’s no risk of ego, doing those things, doing those activities with ego or then of course they become nonvirtue, if it’s done out of ego. So, like that. So bodhicitta and right view, before that, so, then bodhicitta’s based on, preliminary for the bodhicitta is renunciation, so without that you can’t have bodhicitta, so all these, all three principal aspects of the path to enlightenment is the foundation, is the preliminary. So you can see, the mind is already tamed, tamed into renunciation, tamed into bodhicitta, tamed into right view, seeing things empty, realizing empty, so then because of that realization, then you see things are like dream, things are not dream but like dream, as illusion. Like after you cross the sand, then when you look at back, the hot sun beams, sunlight hits on the sand, then you have appearance of water, but you have full und-, definite understanding that there’s no water, because you came through that, so it’s just sand and sunlight hit on that. So, you have appearance of water but you don’t have belief that is water, because you have full, definite understanding that there’s no water there, there’s no water there at all. So, like this example, you have realization that things are empty of existing from their own side, so you have that definite understanding, realization. So even things appear as truly existent, but you don’t have the grasping that it’s true. There may be, for the meditator who attained those five paths, it seems maybe there is, the meditator, even the arya being, whether everyone says or not but it seems there’s still some, not possible grasping like we have, but maybe there’s some subtle ones, I think, some I think they believe, say, accept that there’s subtle ones.

So, in the case of His Holiness Zong Rinpoche, like that, so did, like wrathful, like splitting consciousness of the other person, who is evil being harming to many sentient beings, holy beings, did hundreds of times, so Rinpoche did, so Rinpoche said that, so but nothing, usually that kind of action is very, of course, if your motivation is not pure, then it’s very dangerous, very harmful to oneself and in case, then, of course, if the motivation is not pure, then if it’s ego, then no different from black magic, like you kill people with black magic. So, even you use mantras or the tantric (?) methods, however so also can, I mean if it really killed, can lose the vows as well. So, anyway, it’s very harmful to the person who does this, the wrathful fire pujas or wrathful, to split the consciousness from the body, so that person who does that, doesn’t have, it’s like His Holiness Zong Rinpoche said, like that, that they can’t harm, so Rinpoche’s saying that he did hundreds, about a hundred times like that, but nothing harmed him, unable to harm to him. Normally it’s regarded very risky for the person who act as the vajra master doing the wrathful action, not well qualified or something, it’s risk his life, like that, life risk, life shortening.  [Pause]

So that’s part of the samaya, that’s part of the bodhisattva vow that if you have the capacity and that being’s very harmful, harming many sentient beings, harming the teaching of Buddha or holy beings, and you have the capacity to tame, to subdue, to split the consciousness from the body and to stop continuously engaging in negative karma, harming so many beings and so many beings receiving harm, like that.

So Rinpoche, great, I mean, himself is Heruka, so because most, so qualified or most successful in the various activities of tantra, tantric activities, like this, to benefit for sentient beings. So Rinpoche used to advise, so when one does these pujas, like that, that meditation is very important, like this to visualize, that they’re fully satisfied and so happy. And, However, not only that, generate bodhicitta, loving kindness, compassionate thought , bodhicitta towards other sentient beings.

And whenever we do puja, even though who sponsor, I mean even it’s one person, person who, yeah, one person who’s sick and you are doing puja, but always it’s important to, even though who asked or, yeah, who asked to do the practice, puja, one person, it is just one person but from one’s own side, all the time include the sentient beings, not just only doing for that one person, always include the numberless sentient beings, who need this puja. So if one is reciting Twenty-one Taras’ praises or if one is doing Medicine Buddha puja or whatever puja, gektor or any of these, so always include others, whoever, numberless sentient beings, whoever need this puja, I’m doing this for them. So you collect numberless merit from that and your time that is spent become most productive, so not only benefiting to that one person who is sick or dying, whatever, but benefits numberless sentient beings, so many other sentient beings. So even though they didn’t ask you, but from your side you dedicate to everybody, to all those who need. And it’s also part of the bodhicitta practice, like that. [Pause]

[Rinpoche continues gektor]

So this prayer, the gektor, it has very profound meanings about emptiness. So however Gyalwa Gyatso is mother tantra, so therefore when you sprinkle the water, sprinkling water to the torma, so you do, you sprinkle the water towards the left side, so that’s according to mother tantra. So father tantra you sprinkle the water from the vase, from the action vase towards the right side. So according to Gomo Rinpoche, one of the gurus from whom I received some teachings, there was a big plan to receive many sets of initiations, but however didn’t happen unfortunately, so didn’t get to go to Italy. So received chöd initiation and then half, some commentary on the Six-Session Yoga, something like that and then three principles of the path in one, within two hours, something like that. There was a retreat happening at Tushita, I don’t know which retreat. That was Guhyasamaja or one of the, yeah, so anyway, they need chöd initiation, but I haven’t done the retreat so fortunately Rinpoche happened suddenly came to Tushita to offer tsog, so Rinpoche came to see His Holiness Ling Rinpoche’s holy body, so Rinpoche passed away some time ago, quite, I think maybe twenty days, I’m not sure, so Rinpoche came suddenly to pay homage or to make offering to His Holiness Ling Rinpoche’s holy body. So before that, made request for the initiations, the many sets of initiations, so invited Rinpoche to Tushita, so then there received the chöd initiation and so requested Rinpoche to give explanation, definition of achieved lamrim realizations, so Rinpoche went, within one hour or two hours, something like that, the three principles of the path, then half commentary of Six-Session Yoga, because I had to go to see His Holiness the Dalai Lama or something like that on that day.

So anyway, so Rinpoche explained that to draw cha, the letter cha, so like this, then you sprinkle like that, that’s what Rinpoche said. So the father tantra, mother tantra, if the practice is father tantra then you sprinkle towards the right side. If it’s mother tantra, you sprinkle to the left side, that’s according to Kirti Tsenshab Rinpoche’s advice. So here, so you draw like cha and then, you draw like cha like this, cha is Tibetan cha, not English cha. Not Chinese cha, the Tibetan cha. So what you do is like this, then you sprinkle towards the left side. So same here, vajra, at the end, after the protection wheel, actually I think I forgot, so my saying reminded me. Anyway, so after the meditation of protection wheel, blessed, so for the father tantra, so it’s OM BENZA ?RAKSHA _______, so you do the clockwise three times. For mother tantra, so you do the anticlockwise, so three times like this. So that’s, those are according to Kirti Tsenshab Rinpoche’s instruction.

So with the first one, NAMA ______ ______, that time there’s no bell. With the second, so the pacifying with the peaceful, first one pacifying with the peaceful manner. The second, pacifying with the wrathful manner. Then third, pacifying with peaceful, wrathful manner, so they are like that. So therefore when you hold, first one you hold here, but second one you hold with the threatening mudra, and that time also you, bell, so like that. I think that’s according to, I think there’s lineage but depends on, I think different lamas, I mean there may be, not one thing everybody but there are different lineage or tradition. So here according to this lineage it’s like that.

So, here, His Holiness, I thought to remember this story, so His Holiness Zong Rinpoche’s incarnation was invited in Spain. I don’t know how old, not older than Lama Osel, I think. How old do you think? Alle. Zong Rinpoche’s incarnation, how old? Same as Lama Osel? Uh? Lama Osel’s nineteen. Alle. Zong Rinpoche’s twenty, alle. Anyway, I don’t know which, I think maybe probably a few years ago, when His Holiness Zong Rinpoche’s incarnation was in Spain, in Madrid, our center in Madrid, there’s one Sera Je geshe who has been there for so many years, I think maybe more than twenty years, so traveled round Spain, all the centers, every year gives teachings, like that. So, I think root guru, His Holiness Zong Rinpoche was his root guru. So, incarnation was invited there, so he requested to give long-life initiation to the people there. But this is the first initiation, very first initiation. So he was consulting to the geshe about the ritual part. So he told, actually, so he told geshe what he can remember from past life, because this is the first time, he never prepared, never did before, long-life initiation, that’s the first time, wasn’t prepared from, I think, from the monastery.
So anyway, the incarnation told Geshe ?Tachö, so incarnation told that he can remember from past life how this was done, the ritual. He said that, he remembered that, with the first torma there’s no bell. With the second, there’s a bell, he can remember the ritual. So I thought to mention that. So that’s incredible, right? That he can remember the practice of this tradition, the tradition from, I think, Pabongka. [Pause]

So, [pause] so here, main purpose of the granting, taking the initiation, the great initiation of the secret mantra, tantra, [pause] so, the main purpose of our life, meaning of our life, not just only to achieve happiness for oneself, to solve only one’s own problems, not just that. The meaning of our life or the purpose of our life is to benefit for other sentient beings, to free others from suffering and to cause happiness to others. So as far as benefiting for other sentient beings, so causing happiness of this life towards others, causing happiness of this life towards other sentient beings. Now more important service than that, because this life happiness is just very short time happiness. So more important service than that is causing happiness of all the coming future lives, causing happiness in all their coming future lives. So that is long-run happiness, causing happiness in all their future lives, so that’s more important service than before. And then, more important service than that is liberate them from the oceans of the samsaric sufferings, including the cause, delusion and karma, the seed of the delusion, that which is the imprint, the negative imprint, so bringing them in this ultimate, everlasting happiness. So, by achieving this, impossible for them to rise delusion and again to experience suffering, impossible. So, to bring the sentient beings, other sentient beings in this ultimate happiness, the liberation, so much more important service for you to offer, oneself to offer other sentient beings, more important than the previous ones, more important than the second one.

Now, even more important than the third one, that is cease even the subtle defilements, subtle mistakes of the mind, the subtle negative imprint, that which project the dualistic view, the truly existent appearance, the hallucination. So, cease even the subtle mistakes of the mind, defilements and bring them in full enlightenment, having, that which is cessation of all the mistakes of the mind and completion of all the realizations. So, bringing them in peerless happiness. There’s nothing more to develop, completed bliss. So this is the greatest service, the most important service to other sentient beings. Only after this, oneself having achieved the full enlightenment, then without slightest mistake, then one is able to do perfect work towards all the sentient beings. With omniscient mind, as one has omniscient mind, can directly see every single sentient being’s, their mind can read and can see their level of intelligence, their merit, karma, characteristics, then your omniscient mind can directly see all the methods that it fits exactly to every single sentient being, according to karma, level of intelligence, all that, without any mistake.

So in this way then, and you have perfect power, and not only the omniscient mind, the perfect wisdom, not only that, one has perfect power to reveal all the methods that it fits to them, with the holy body, holy speech, holy mind, by manifesting numberless, various forms, so the higher bodhisattvas, the sambhogakaya aspect; the lower, the ordinary bodhisattvas, nirmanakaya aspect, in the aspect of Buddha, still in the aspect of Buddha, but nirmanakaya aspect; then, beings whose mind is more obscured, more ordinary than that, more obscured, more impure, then manifest not in the aspect of Buddha, but in the ordinary form, having suffering, having delusion, having mistakes in the action. So, otherwise, the other sentient beings, those impure, obscured sentient beings cannot see, cannot communicate, they cannot see, cannot receive guidance, cannot receive teachings directly. So, even in the form of animals. So according to whatever is more beneficial for those sentient beings, king or minister, judge or punishing, or butcher or prostitute or child, old person, beggar, rich people, even other forms, the bridge or water, even other forms, like that, that happens even before you become enlightened, those meditators who achieved the path of unification, even they are able to manifest those forms, that recently Kirti Tsenshab Rinpoche explained during, in the tantric path and grounds. So the meditator who has achieved path of unification, able to do, able to manifest like those forms. So not only, so no question when you become enlightened.

So, however, so you have perfect power to reveal all the methods. And not only that you have compassion, perfect compassion, nothing more to develop, compassion towards every single sentient being, towards every single sentient being. So, able to bring them from happiness to happiness to enlightenment. So, that, that is the main goal of life. So this is the main goal of life, the purpose of our being alive each day, why we put so much effort, spend so much money, keep our life so busy, spend so much money to have shelter, for survival, then food, spend so much money for food and for clothing, all this for, when we are sick, the medical treatment, even you are not sick, for x-rays to check to make sure that you don’t have disease, so all this, so much money, unbelievable money is spent. So however all this is, why, each day, each hour, each minute, each second being human being, purpose, that is not, no other purpose this one, except this one, to benefit other sentient beings, to liberate the numberless sentient beings from the oceans of samsaric suffering and bring them in full enlightenment, so this is the goal of life, this is the purpose of life. So, just one, the ultimate goal of life is just one, not many, just one. So it’s just very clear direction, the life.

Anyway, so therefore now, now, Buddha has revealed the teachings, three levels of teaching or three levels of path, the Lesser Vehicle path, with that alone cannot achieve full enlightenment, there’s a realization of renunciation of samsara, which is the door of the path to liberation. By following the Lesser Vehicle path, that there is wisdom realizing emptiness; by developing that then wisdom directly perceiving emptiness, that can cease directly the defilements, the disturbing-thought obscuration, one can cease. The wrong, the intellectual or the ?all labeled the wrong concept, one cease and then the simultaneously born disturbing-thought obscuration, can remove and can achieve the liberation, blissful state of peace for oneself. So the, but there’s no bodhicitta, so the wisdom, because of lack of bodhicitta, so unable to complete the merit of wisdom and the merit of virtue. So the wisdom, without bodhicitta, so wisdom alone, even there’s wisdom directly perceiving emptiness, cannot remove the subtle defilements, without bodhicitta. So therefore, cannot do, just with that liberation cannot do perfect work for sentient beings. Even though the arhat, who has achieved liberation, has skies of qualities, psychic powers and so forth, but still because there’s subtle defilements, so therefore, cannot do the extensive benefit for sentient beings, like bodhisattva; abides in the blissful state of peace for so many eons, doesn’t work for sentient beings.

So therefore, by practicing the Paramitayana path, by practicing the Mahayana path, only then one can achieve, one can cease the subtle defilements and one can achieve full enlightenment and can do perfect work for sentient beings, liberating them from the oceans of samsaric suffering and bring them to enlightenment. So the, even the tenth bhumi bodhisattva, who are close to achieving enlightenment, even that, it has far more greater unimaginable qualities, much more than arhat, but however still there’s a possibility of making mistakes in working for sentient beings. So therefore, need to achieve full enlightenment to be able to do perfect works for the sentient beings, so for that, if one, even though you can do that by following the Mahayana the Paramitayana path, but that takes three countless, you have to collect merit, to complete the merit of wisdom, merit of virtue, it takes three countless great eons. So that means the sentient beings, the numberless sentient beings, they have to suffer for an incredible, inconceivable, I mean numberless eons they have to suffer. So basically, longer it takes for you, longer oneself takes to achieve enlightenment, the numberless other sentient beings they have to suffer longer. So therefore, now, so as I often mention, give this example, how there are so many sentient beings, the connection to you, they don’t become enlightened until you actualize the path and reveal them Dharma. There are inconceivable number of sentient beings who has connection to you. So, for example, in our life, many of us we have the experience, even though there are buddhas, there are numberless buddhas, bodhisattvas working for sentient beings, but until that person met you, that person never met Dharma. Until that person meet you, that person never met Dharma. Only after that person met you somewhere then, only after that that person met Dharma, got interested in Dharma, got faith in Dharma, in Buddha, Sangha. So, only that person then begin to practice. So you see, many of, in many of our lives there’s so many examples that people met Dharma, they didn’t meet Dharma before, but only after they met you then they met Dharma. So from this, you can understand, can discover that there are numberless sentient beings that who has connection to you and they don’t meet Dharma, they don’t become liberated from samsara until, yeah, until you show, you yourself actualize the path and show the path to them.

So therefore, one need to achieve full enlightenment as quick as possible, can’t stand that even one hell being, one hot hell being or one cold hell being suffering, caught in this ice mountains or ground, like nailed under the shoes, however, one hell being suffering unimaginable, can’t stand even for one second, if we think of that one being suffering, so unimaginable, one second that being suffering is like an eon, like it’s suffering for eons, many hundreds of years or eons. So just think of one sentient being how much it’s suffering, can’t stand, you can’t stand that, such as in the hell realm. So now there are numberless of them in each hot, there are eight major hot hells, in each realm there are numberless of them, Being Alive Again, there are numberless; then, Black Line, numberless; then Gathered and Crushed, there are numberless; in each realm, in eight major hot hells, in each realm there are numberless. Then the six neighborhood hell realms, there, each one there’s numberless, like the lava, the chu ra me in Tibetan called (?) dokpai, extremely hot, so like lava, liquid oneness with fire, there are numberless sentient beings are drowned inside that, suffering, until their karma finishes. So there are numberless of them.

So, can’t imagine, as well as, so one hungry ghost, I mean preta, can’t find a drop of water, can’t find a spoon of food for hundreds of years, thousands of years, even just one, can’t stand. If we don’t have any drink for, no water for one week or, how difficult is that, no drink at all and no food, how that is, can’t bear that, so for them, hundreds, thousands of years can’t find. So just think of one preta, how much suffering. If one really think, can’t stand, need to be liberated as quick as possible, can’t, without delay even a second. So now there are numberless hungry ghosts, there are numberless animals, so exactly the same, one animal how much it’s suffering.

So then, now, so human being, one human being, it’s human being now, but doesn’t mean human being every lifetime, forever, this is short time in the human realm, then again go down, all the negative karmas collected from beginningless rebirth in this life not purified, so much not purified and not finished experiencing, so it’s again, have to suffer, not sure how long, unimaginable number of, length of time, eons, not sure can come back to human realm because it requires lived in pure vows, pure precepts, you need preliminary just, even for an ordinary human body, not perfect human body, just enough to be human being, to have human body. So, and completely overwhelmed by delusion and karma, no freedom at all. And so many wrong concepts, hallucinated minds, totally filled with wrong concepts and then in the action, desire for happiness, do not want suffering, but in the action, motivation is either ignorance, anger, ignorance is there, either anger, then usually it’s the attachment, attachment clinging to this life, so motivation is only nonvirtue, twenty-four hours the motivation is nonvirtue, so all the actions become nonvirtue.

So, constantly, in this way creating only negative karma, keeping day and night busy creating only cause of suffering. Not only cause of samsara but cause of the lower realms. And tormented by suffering of pain. Even the pleasure what they experience, only samsaric pleasure, which nature is only suffering. If you analyze, if you don’t analyze, it appears like real happiness; but if you analyze you discover it is only nature of suffering. So because it is only suffering so the pleasure that one has labeled and believed, doesn’t last, it doesn’t last. Not only doesn’t increase, it doesn’t last, and become suffering of pain. So then fundamental suffering, the aggregates, the body and mind, nature of suffering. Nature of suffering because the aggregates is contaminated seed of delusions, so that compounds problems, sufferings, mental and physical suffering of this life and compounds future life sufferings. So pervasive, compounding suffering, the body and mind is pervasive compounding suffering; so therefore, there’s no one second peace, no pure happiness, there’s no one second peace, not suffering, break, one second break not experiencing suffering of samsara.

So however that, the same, then deva realm, so anyway, deva, the desire realm deva. however even the formless realm deva, they are not free from the pervasive compounding suffering, the aggregates in the nature of this suffering. So, yeah, even the formless realm, those who don’t experience suffering of pain and suffering of change, but they are not free from pervasive compounding suffering. And, so because, yeah, so unbearable that they are suffering, so one human being how much suffering, so same with one deva, so no ________. So therefore I must not only liberate them from all the suffering and causes, bring them to enlightenment, but that must liberate from all the suffering, the oceans of samsaric suffering and bring them to enlightenment as quick as possible. Therefore, then I must achieve enlightenment as quick as possible. So what makes possible to do that is only if I practice tantra; then even tantra, lower tantra, one can achieve enlightenment in one life, which is of course so much quicker to be able to enlighten other sentient beings than the Paramitayana path, here can achieve enlightenment in one lifetime by achieving immortality, the realization, then you prolong the life like for a thousand years, like that, hundreds, thousand years, then able to achieve enlightenment.

So now here, so cannot achieve, so one can still see here, still the sentient beings have to suffer for a long time. And if one practice Highest Tantra, Maha-anuttara Yoga Tantra, then you can achieve full enlightenment in a few number of years, in a brief lifetime of degenerated time, in a brief lifetime of degenerated time. Like Milarepa or like ______ Chökyi Dorje, like Gyalwa Ensapa, those Lama Tsongkhapa’s disciples’ disciples, so so many happened who achieved enlightenment in a few number of years, in a brief lifetime of degenerated time. So, the lower tantra, if one practice only that, it doesn’t have greater skill; the maha-anuttara yoga tantra has the most skillful means like that, quickest way, that one can achieve enlightenment quickest, among those previous paths. Because in the Highest Tantra path, by achieving clear light you achieve illusory body. So by achieving illusory body then you’re able to complete the, what takes three countless great eons to collect merit in the Paramitayana path, so here in the Highest Tantra you are able to complete, so that’s how one can achieve enlightenment in a brief lifetime of degenerated time.

And the other thing is, only the Highest Tantra has the method to stop the gross mind, which doesn’t go to enlightenment, so to cease that, and to actualize the extremely subtle mind, which, because that’s the only mind which goes to enlightenment. So, to actualize this, this primordial, the transcendental wisdom of simultaneously born bliss, great bliss. So, to actualize this, that which becomes direct cause, which is the only direct cause of dharmakaya, that holy mind. Then one is able to achieve, from that illusory body, which is direct cause to the rupakaya, the holy body.

So therefore, then, to be able to practice the Highest Tantra, the completion stage, which has five stages, to achieve this then one need to achieve the realization of the generation stage. However, then, to practice, to be able to practice this, one need to receive the great initiation, which permits to meditate on this path. So taking Highest Tantra, the great initiation is the door of the secret mantra, to enter in the secret mantra, Vajrayana. So now here, purpose of taking the great initiation is the most crucial, how important it is, no words, most crucial that for, if one wants to benefit for sentient beings. So here you can see the purpose of taking initiation is, reason is compassion, that you can’t bear how much others are suffering, you want to liberate them as quick as possible, bring them to enlightenment. So for that reason then, taking initiation and then taking the tantric vows, which only then you are able to have realizations of the tantric path. Without living in tantric vows, then can’t.

And also, other reason is, and this is, so one has the universal responsibility, you have the universal responsibility, responsibility of every, each and every single sentient being, their happiness, you have responsibility, to free them from all the sufferings, you have responsibility. One thing, one reason is, because all your, numberless, from beginningless samsara, all the pleasure, all the happiness, one experience, all the happiness from beginningless past lives, one receive by the kindness of each and every single sentient being. And our present all the happiness, comfort, enjoyment, and all the future comfort, enjoyment, all the happiness, including liberation from samsara, full enlightenment, everything one receives by the kindness of each and every single sentient being. So, they’re the most precious, most kind one in one’s own life, each and every single insect, each and every single human being, each and every single pretas, hell beings. So therefore, in one’s own life there’s nobody to cherish other than sentient beings, there’s nobody to work for, there’s no purpose other than, there’s no purpose, works other than working for sentient beings is meaningless, other than that is meaningless, no point, meaningless.

And what they want is happiness, what they do not want is suffering. So therefore, and what they want is, the happiness what they want is the longest happiness, highest happiness. So everyday life this is what they are looking for, even they don’t know, even they have no knowledge about enlightenment or path to achieve, however, so therefore, so to free them from all the suffering and causes, bring them to enlightenment as quick as possible, then I must achieve enlightenment as quick as possible; therefore then I’m going to take the preparation of the Chenrezig Gyalwa Gyatso, the preparation for the initiation.
So, brief motivation like that, bodhicitta motivation, however, the special bodhicitta to practice tantra.

So there’s specific some story how, about this initiation, but it will take time, so....

So now, the Indian express train, not the Australian. Not quite. Okay.