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Yontenzot
"Chhoje Tulku"
The lecture focuses on the practice of dream yoga within Vajrayana Buddhism, emphasizing the transformative power of mantras in meditation and visualization practices. It covers the detailed process of employing mantras for dream predictions, purification, and balance of the mind, as well as the stages involved in different Tantra practices such as the Kriya Yoga and Anuttara Yoga. The talk also discusses the essential role of fearlessness in Vajrayana practices and the philosophical understanding of one's own projections and grasping.
Referenced Works:
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"The Treasure of Knowledge": This text is highlighted for its comprehensive overview of dream yoga and tantra practice, though it does not delve into specific deity practices.
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Lama Mipham's Simple Dream Yoga Practices: Known for utilizing specific mantras and rituals to achieve results in dream yoga, demonstrating the practical applications within simpler frameworks.
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Chinrezi and Vajrasattva Mantras: These are recommended for recitation due to their cleansing and transformative effects, significant in Kriya and Anuttara Yoga practices.
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"Calling the Lama from Far Away," His Holiness Munro: Referenced for the insight about meditation as being potentially deceptive if based on mental analysis, serving as a guide for deeper understanding.
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Milarepa's Songs: Discussed in relation to personal experiences and overcoming projections via demonic forces, illustrating the personal development path of a key historical figure in Tibetan Buddhism.
AI Suggested Title: Dream Yoga: Transformative Power of Mantras
Possible Title: Yontenzot
Additional text: 12
Additional text: #12
Speaker: Chhaye Tulku
@AI-Vision_v003
Recording starts after beginning of talk.
Yellow and Ta is red and Ra is green. Alutara. Front, left, right and back. which is, this is a general structure, this is a general explanation of the dream yoga, but there are much more details of the dream yoga. In the treasure of knowledge, it explains general, general, general things. It does not explain a particular deity practice. It explains the whole concept. It explains the whole presentation of the tantra practice itself. But when you do a particular dream yoga practice, then there is particular, more deeper visualization. There are much more deeper works to be done. And there's some simple dream yoga practice also by Lama Mipham where you just recite certain mantras and you drink a glass of water and blow that water with the mantra and you go to sleep.
[01:03]
You will see the next, you know, whatever is going to happen to you, you will see it in your dreams. Those are called the dream predictions and also recognize the dream also. If there are particular questions in your mind, whatsoever, let it be. Because the wisdom is unobstructed vision. It can see through. So when you recite that mantra for 100 times to 200 times, then blow the water with that mantra and you drink it, and you see through the whole situation happening to you, how it's beginning, how it's happening, and how it will be ending. All this power of the mantra, this tremendous power of the mantra, says that even the space may disappear, but the power of the mantra will never disappear. And all this is like healing. There are many healings done by mantra.
[02:04]
There are many divinations done by mantra. And one may get, how does the mantra affect? But they all come exactly, they tell you the truth, you know. They just tell you exactly what's happening. So even one is not aware, the power is there. It's like the flavor of the food. Even one does not know how the sugar tastes. When you see the sugar, just seeing the sugar, you would never know how it tastes. If you have never taken a sugar, how it tastes, you would never know just by seeing a sugar. So by tasting it, you know how the sugar tastes. Similarly, the mantra is like that. When you do it, then you taste the power of the mantra. Then you know what that mantra means. Until that effect, you don't see the effect. It's important to... most of the mantra is used for the purification of speech which relates with the Sambhogakaya nature.
[03:19]
It relates with the Sambhogakaya state of mind, which is the luminous body, the luminous clarity state. At the same time, it opens the knots of the channels which manifest emotional conflict. The mantras are able to open the knots where the wind may flow into the central channel by which you are able to experience the balance of the mind. So therefore, a great deal of mantra practice is done, like in guru yoga, there's one million mantras, two million mantras are practiced. And after that, you really see, you directly see that how difference what you are before and how you become later by those development stages. So it's good to recite like the Chin Rezi mantra,
[04:22]
And it's good to recite the Vajrasattva mantra, the cleansing path. And if you're relating from the Anutra Yoga Deity practice, where you become the Deity, and all the phenomena around you is not something superior or inferior, are all part of your own phenomena. And those kind of practices are very powerful. But if you're dealing from a Kriya Yoga Tantra, where you see a deity external to you, something superior, and yourself as something inferior, and you do like Avalokiteshvara in front of the sky, and yourself as an ordinary person, and you do the Om Mani Padme Hum, after that you dissolve the world light into you, and you take it as a blessing, that is the Kriya Tantra practice. That is also good. But if you relate from the Anutra Yoga Tantra, where you develop, where you manifest from each one of these levels, transformation of the space to the seed syllable, to the light, to the forms, then it's much more powerful in cutting through the four birds.
[05:32]
And that is very important. and you all are doing like Vajrasattva mantra and Om Mani Padme Hum, you will see a great effect. You know, at this stage it's like we see a lot of people ask that, what is mantra? I don't understand mantra. Well, if you have never tasted sugar, you know, how can I tell you how it's going to taste? If I say, oh, sugar is very sweet, and you keep on asking, how is sweet? I say, sweet is very sweet. Or is it like a potato taste? Does it taste like potato? Does it taste like... It's like asking a question like that. It's like asking a question, does it taste like potato? Does it taste like meat? Does it taste like a vegetable? Does it smell like a flower? And, you know, and all the person, if it's a blind person, you know, a blind person may ask, how does sugar look like?
[06:37]
Is it very, does it look like an elephant? Or, you know, how does it look like? knowing you see a square and then and would not have a clear picture you know and what is square this square how does it looks like it's like trying to explain a situation like that so one has to do it therefore it's so important you know when you directly do it then you have a direct experience of that like when you taste the sugar then you know the sugar similarly when you do the mantra then you know the effect But if you do the mantra while your mind is wandering everywhere and the visualization levels you do not understand properly, then you won't see the effect. But you will see some effect because of the mantra. There is a power. It's like if you keep on saying, everybody's crazy, everybody's crazy, everybody's crazy, everyone will understand what you're saying. It has effect. Right?
[07:39]
Everyone will say, oh, that person is crazy for sure. And they will think that you are saying everybody is crazy. They will understand what crazy means. They will understand what everybody means. Similarly, mantra also can communicate in the psychic world, in the inner world of the energy, which will communicate with the different energies. So even you are unaware of it, Even you say, Om Benzer Sato Hung, Om Benzer Sato Hung. Just by hearing the word, it cleanses up tremendous impurities. Just by hearing the word of the mantra. Because it's essentially, by essence, it's derived from the wisdom aspect. So there's a big difference. When you say, you know, in ordinary terms, when you say... like everybody's crazy or you just keep on saying that I want to do something or any language people can pick up that language and it communicates and there's a particular presentation or form presented at a stage similarly the mantra also presents a lot of different forms and situations into that world into the inner structure of the world
[09:01]
Therefore, like practice of deities, practice of divination, practice of many things are done through the mantra practice. It's simply we have not done it. That's the only thing why we don't see. When you do it, you will really see the effect. In the case of divination practices, we put two dyes, two dyes. and the practitioner has to practice, [...] reciting the mantra and visualization, after sometimes the accomplishment stage comes, when your true inner space opens, then the dice will start jumping. And these are all the effects of the mantra and the healing through the mantra. And then the knowing about the future by mantra. And opening the different chakras of the mantra. There's a tremendous richness in our state. All this is our fundamental richness.
[10:02]
It's not something different. It's not something new to you. It's something who you are. Your essence. That's what the teaching is. That's what the mantra is showing. But it may appear like new. It's not as new. Please believe me. I'm not interested in teaching you something new. Neither am I. I don't need anything new myself. We have a lot of problems with fabrication. We do not need any fabrication. So now today we have basically gone through the generation practice and there is more details on the initiations You see, what is more important at this stage is what I've explained today.
[11:04]
And those who seriously want to do like caring practice, that I would like to teach in the future to those who seriously want to do. because to if one is not if these are just important points which i point out today what is to be done but those are seriously want to do some daily practice then i can give you know particular teaching on that like that and now today we have touched the part of the we part a little bit on dream yoga how to do and we have basically gone through the four tantras and it's a generative part not the mother part we haven't gone to the anuttara yoga tantra at all we've just touched the maha yoga tantra which is the father tantra and there's a lot more inside so if you have any question now let's ask the question if i keep on telling too much then we would not digest this.
[12:08]
You have to understand what I said. So if there is any question, we will go through discussion. I thought the C syllable for the throat was ah. Om. Om. Om. No, now these are different, different practices. Sometimes you do the mantra upside down also. You're not fixed. You're not fixed anywhere. So there, you know, why not change it here? Why not? So this is a question of dream yoga, manifesting from the speech center. So you visualize the... om, white om here at this stage. So it's a particular practice. Each practice has a different way of syllable mantras. Where do you visualize the mom in relation to the om and the lotus and the mantra syllables?
[13:18]
You do not visualize the solid body of the Lama, you visualize the essence of the Lama's mind. So essence is all-pervading. The essence is inseparable from your awareness. Yes, incorporated. You cannot bring the whole physical body of the Lama just to incorporate the essence of the Lama. I'm not sure I understand the concept of secret teachings and why some teachings are secret and why others aren't. Because a lot of people are not ready for it. As I said, it's outrageously shocking sometimes.
[14:21]
It's too strong that they're so careful, so conditioned. The mind is so conditioned that to go to an unconventional state requires tremendous openness. The openness is very limited to a very basic, ordinary mind. So it's been simply, on a skillful way, it's not shown to them. As I said, you know, when the dakini, the secret initiation is given by showing the painting of the naked dakini, the conditioned mind will just grab to the form, you know, not see the inner what's meaning. So therefore it's kept sacred. That's the only reason. Not seeing the essence, one will interpret that into a form. I was wondering eventually, is this a tree or something we should think about?
[15:39]
I think so, yeah, you should think about it. Where are these trees? Well, you can do this retreat any way you want it, actually. First, before going to retreat, it's important to do some preparation for that. And the preparation we do is like we do the gondra practice. We sit and do meditation. We really go through some deep understanding. And then later to do these retreats would not be difficult. Unless you straightly want to go to the retreat, you make a straight decision. Then it's very fortunate if you can able to do the whole thing. Otherwise those... Preparations give you some basic support, inspiration for you to clear understanding, for you to know what you're doing and able to trust yourself step by step.
[16:43]
Otherwise you can trust directly. But directly most ordinary people don't trust. Then one may see that as a blind faith. So you can go step by step. Depends how you see yourself. If you can see deeply inside that is exactly how it is, you can go straight into it. And it's great to go straight. I would recommend you to do this straight. But, you know, if you are not ready to do this trade, then first, you know, you do the nondra practice, then you do the caring practice, you do some great deal of sitting meditation, and then you will be able to understand deeper and deeper into the state. So it all depends. It all depends on you. There is no such thing as fix. It all really depends on when you want to do it. If you have all the... situation favorable to do that, then you should do it.
[17:48]
Kerim is generating practice. Generating our energy through its true essence energy. Right now we also generate a kerim. This is another mandala. Kerim is mandala. This is also a kerim. This is a confused intelligent manifestation mandala. While now we are relating with the essence, intelligence, basic intelligence of the wisdom aspect manifestation. That is called Keri practice. So it's a learning about the creation of that particular mandala? Learning about oneself is not learning about any particular mandala. That mandala is the presentation of our awareness. Of course you can see a learning of a particular mandala at that stage, at the beginning, but ultimately it's not something particular fabricated mandala, it's the unconventional mandala. Yes.
[19:00]
That is the Kerim practice. You generate the whole deity and the essence of the deity is there, which is the bodhisattva mind, the grounding state of your true awareness, and you manifest the whole environment, the whole thing into its state. At this stage, you know, at the beginning even you have certain kind of concept to the Kerim also. You cannot understand the most deep depthness of the Kerim because of the form you have, because of the grasping you have, because of the condition you have. You cannot, you still have a hanging, you still do have a hangover to the Kerim. You still have a certain kind of credentials to that Kerim. You would say that is better than this. And to say you have to reach to a state, the purpose of caring is to reaching a state where you do not find this stage bad and that state better. And that also means the total purity of your awareness.
[20:09]
That also means the total communication of the worldliness. which means no confusion between you and your projection, which means no fabrication in your projection, which means no pattern in your energy. So that is the purpose of the care and practice. Just doing one-time practice, you know, just doing one-time practice. Like when I do my Vajrasattva. When we do Vajrasattva early morning or any time, just doing it two, three times, you really feel the cleansing of it.
[21:12]
You really experience the strength of that mantra and particularly the Vajrasattva is the purification mandala of the deity. So therefore you really feel it right away. You felt the clarity, you felt the lightness of that. So those are all the power of the Vajrayana practice. And you cannot see anyone into an obscure state in Vajrayana. You have to respect everybody. It's a ground of wisdom, it's a ground of respect where no one is seen inferior. Particularly in the Yoga Tantra, you have to see all the women into the dakini, wisdom aspect. You cannot criticize a woman. If you criticize a woman, it's one of the main transgressions striking, imprinting the space. And it's one of the main transgressions in Vajrayana.
[22:14]
One always have to be in the presence of awareness. So if you're in presence of awareness, then your whole energy you manifest will be in the presence of awareness. so the others will also understand. But as one of the main principles of the respect of the feminine aspect, one is to respect all the women. Of course, you don't do a prostration on the street to a woman. But you just can't complain to her. There is no complaint because it's the manifestation of the humor. It's the space. All the time it's humor. So you have no complaint to her. What do you mean by complain? Complain is... There is no complain because the mind is... the essence mind is always open, you know, it's always pure. It's the union of the relative truth and the ultimate truth.
[23:17]
They are both coexisting. They are always open. There is no series. There is no one playing the serious game at all. Everyone is... Even they're going through this experience very seriously, but it's not a serious thing. It's just the way spontaneously energy arises and not understanding it, we undermine the energy and we freezes our cell by making it serious. So understanding that there is no complaint. It's just that even the other person may be going through, but it's the biggest humor to see that at this stage. It's like, as I told, the movie, the jewel in the needle, you know, when they both go in the sand and they both, both men and women, they fight. And then this jewel in the needle, he said, good, good, fight, fight. Enjoy, enjoy.
[24:18]
He loves his presence. You know, it was a very enlightening stage, I thought, you know, the kind of way. It's like that, even everybody will go through, it's like a very interesting game. Because one has totally break through the complexity of the grasping and duality, so therefore it's become a total openness stage. So there is no complaint. One sees the true aspect of the feminine aspect of openness, there is a respect, and the clarity of the main energy, there is a respect for both of them. And one skillfully deals on the pet who did not understand how to bring them out of that confusion. In every different means one has to be patient and every different means one has to lay them out. So that does not mean that you have to do a prostration to, you know, everyone you see on the street, a man and woman, you know, you don't have to do that. Unless you want to do, you're free to do, sure.
[25:21]
It is good to do. Yes. You described the four different Padras, Kriyas, Akon, Rova, and Savitra. Yes. When you mentioned the Kriya, you had to say something. Yes. Was there a suggestion there that maybe it wasn't necessary to do the regression, but that instead one might start a different problem? Now, these days, mostly all the practice of Kirin practice, most of them are done in the Anutra Yoga style in Tibet, because it's the most strongest for this time. And even in Anutra Yoga, it's wrathful practice at that. It's a very difficult time.
[26:23]
You know, it's not easy to subdue our phenomena from a peaceful aspect. The wrathful does not have aggression. It is the total simplicity in nature is there. But yet the appearance is wrathful in order to play with them. Someone is showing you rough. You just try to be rough. That's all. That's all they're doing. They're not really being aggressive internally. They're just trying to be like they are. So in that way, If someone is showing 10 teeth, you are showing 20 teeth in the Vajrayoga. And therefore the 10 teeth become scared in front of the 20 fangs. And then they will... That's how you... It's called skip on me. That's all that... And yet you see the play of it, you see. The other one is serious, showing the 10 teeth, and you show 20 fangs out of it. And of course, as I said... When you have to become big, one will, Bodhisattva manifests big and one has to manifest small.
[27:25]
Sometimes manifest small every different way. So most practice are done in anuttara yoga and into particularly rightful practice because tremendous energy is there these days. It's not easy to subdue from a peaceful way. So a rightful does not have any aggression. There is nonetheless no arrogance, not even a hint of it. Because it's totally a wisdom mind. There's no such thing. But it will appear in different forms. If they want to appear in 10 different arms and 20 different fangs, the wisdom mind will appear in 30 arms and 30 fangs. Simply the communication. So Kriya Yoga practice is done also like the practice of Tara. When you do the Tara practice, you visualize the Tara in the sky and yourself as ordinary. That is Kriya Yoga practice.
[28:26]
And it's very powerful. It's a very powerful practice also. Tara is a very strongly protective wisdom goddess. Very, very powerful. But the communication is like pre-yoga practice there. And you should not eat meat when you do that. It's more effective when you do that. But most practice for personal experience, personal practice are done on the anuttara yoga level in Tibet. Because Vajrayana spreads so highly that it is done from the highest level of Tantra practice. What stage of birth is the dissolving of the demons? What is what? What stage of birth, you said there was different stages of birth to dissolving. And what stage is dissolving in the demon? Demon? Yeah, or you have negative energy that you might have that you're dissolving in. Oh, those are the four births. The four births are the negative energies.
[29:27]
Which one is these demonic type energies? Like... Well, it's extremely rough. What did you say? Which... Where do they fall into which category you're talking? Into these four births? Yes. Uh... Now the spirit world, of course, they are related to one of these. They are all related, but for the present situation they are caught in another dimension of mind which is simply frozen into the intermediate stage of bardo. They are frozen in the intermediate state. But they're not going to be there forever. It's just for temporarily. And then again, they will go through one of these birds. So there's the ring of this chain which continuously keeps on going.
[30:31]
But that does not mean that they are not the womb birth or that does not mean that that state of consciousness does not have the potential of womb birth or the egg birth. They have been dead and they will be dead. It's just for in the meantime they are frozen into the space. I think it's strange to say that in some of his songs, Milarepa talks about meeting, you know, particularly the deviless, he's had to have tried to dissolve it, and he tried a number of different practices dissolved or until he realized? Oh, that is his, that is, Milarepa was, Milarepa was womb-born, you see. Milarepa was born out of mother, and at that time he was on the stages of development, and he was seeing his own world. He was seeing the visions of his own world, he was seeing the environment of his own world, so that is a personal experience of Milarepa himself.
[31:34]
So then by understanding that later on Milarepa, without any hesitation, he went inside in the other case where there was three ataras, three demonic force. So they just startled their eyes and they left. There was nothing. Same thing with the feminine demonic force. She said, if you do not understand your own projection, there is not only me, there is a lot of other spirit also. She gave the teaching to Milarepa. And that means if you are not able to cut through this grasping, the fear is always there. And grasping is the one which we are working to eliminate on the path of different stages. And how many times can you really be yourself totally? It's very rare. You have to entertain yourself with some kind of thought to take a refuge.
[32:38]
Either you entertain the spiritual path, either you take something to entertain yourself to keep a refuge. But spiritual path is the way to go to start to begin with. It's the right way. Even you think of a protection when you're in a very difficult state, it is the right way. But then, after some time, you would not have to take that kind of refuge. Like in the Calling the Lama from Far Away, His Holiness Munro, it says, this meditation produced through mental analysis is a deceiving enemy. On the long run, you can't. See, one is to cut through that. But how do we, as I said, If you try not to caught there, you will caught there. If you not caught there, you will caught there. So we are very sensitive, we are very vulnerable, very fragile into getting a right instantly. So it's very hard to be strong. It's very hard to be stable into every situation. And that's one of the lessons we always try to learn is to be stronger and stable and much that way.
[33:49]
People always say, I will do my best, I will do my best, you know, because the strength is not there fundamentally so they will, you know, kind of try hard, try hard. And that is the way exactly at this stage one has to try hard. So it is included in the womb, womb thing. All the confusion of the phenomena do arises out of this creation of the four kinds of birth. These are the main channels of samsara, to put it that way, main channels of samsara. Okay. Okay. Satsang with Mooji [...] Tifus.
[35:14]
Tifus. If you don't believe me, I will tell you the truth.
[37:49]
I will tell you the truth. [...] So today we will continue the teachings of Vajrayana. And I think we should have an overall view of the situation today.
[38:53]
Overall view from the teachings when we start from the first week, which we began the foundation, then we went to all the stages of the bodhisattvas, stages the ten Bhumis and then yesterday we went to the we emphasized particularly on the father Tantra on the Mahayoga which is the division of the Anutra Yoga Tantra so Now all these teachings, basically all the teachings, they integrated at one point, ultimately. They all are like tremendous methods, tremendous skillfulness in showing that ultimately the quality of our enlightened mind
[40:02]
all the different teachings in so many different languages, so many different styles, so many different aspects. It's skillfulness. Like the painting of Buddha in Tibet, there's another style of face. In China, there's another style of face. In Japan, there's another style of face. And probably if we had to paint a Buddha's painting in West, we would have probably a Western style in the future. And so the whole thing is simply, skillful means simply a communication. Simply, just a communication. Just to let it know, no matter how, just to let it know. And the secret, or the main essence behind this whole project of recognizing our primordial awareness, our essence mind, free from the confusion, is the main aim of the Buddha Dharma.
[41:33]
The main aim is to understand who we are, is to know fully who we are. And that is the only whole aim directed so one's become free from this cycle existence of birth, sickness, old age and death. All the four kinds of birth which we talked about yesterday. the birth of eggs, the birth of womb, the birth of humidity, and the birth of instant stainless. The four kinds of birth which we take on different forms due to our getting trapped in this kind of mind, in this ordinary state of mind. And that is the whole purpose from the lowest Hinayana to the highest Adhyayoga teaching, explain a mind to relate to our external consciousness, internal consciousness and secret consciousness.
[42:50]
External obscuration, which is gross obscuration, subtle obscuration and very, very subtle obscuration, which is hard to see. As I stated yesterday, this subtle obscuration cannot be seen because the karmas sometimes ripen which you never expected and suddenly a very strong karma appears when you are about 68 years or 79 years. But something, why not? It's not happening at this stage. suddenly as something, a dramatic change happened in your life. Kind of those situations are hard to see those subtle obscurations. And usually they've all been reinforced they're all supported by the next clinging mind so they become stronger and more solidified.
[43:58]
So our duration of the stay in samsara becomes more complex and becomes more sophisticated and all the environment of the samsara becomes more complex also. The environment of our all aspects of life, our society, our education, our system, everything will appear to be more sophisticated. So the basic thing of the teaching is to relate how to cut through these things. And now cutting through would not be just simply by thinking it would not be cut it through. One is to dig out. That is the whole thing how the Dharma does.
[45:00]
And when you are in the process of digging out, you should be ready to face it in reality. And Hinayana, the digging is like you have a mask on your mouth. You know, there is some kind of carefulness. The Dharma, the teaching of the awareness purifies our impure obscuration. That means digging out. all the things which are there, you are digging out. And in Vajrayana, one is digging out totally openly in a very fast way. It's like you are cleaning the whole sewage system.
[46:04]
And of course, when you clean up, the smell is going to be there. It's going to be smelling, it's going to be everything, very alive. So you dig out your karma, actually. You dig out this environment, you go through the whole process without any fear. And it's very important to understand without any fear you dig out in Vajrayana. If you are fearful to take such a drastic action, if you are very conditioned that you don't want to smell those things while you dig out, you better not do Vajrayana. The Vajrayana practitioner has to have the strength of the mind, a fearless mind, to face it. Because sooner or later we're going to face it, why not now?
[47:07]
That is the Vajrayana style. on a long run it will even reinforce and could become even more smelly and even more worse. So why not just take it out this time and within few hours it will be over. And that is the Vajrayana approach. But who is afraid that it's going to smell will try to run away from that. That is the ordinary mind which tries to escape from facing the truth, facing the reality. And of course not even having the space to see that that can be cleansed out, not having the prajna, the wisdom to understand that it can be cleansed out, that is the total confusion of the whole ignorant mind, what we say. That's called the ignorant state of mind. Having no prajna, having no ability, no strength, no vision is lack of prajna.
[48:11]
Now in Vajrayana, the persons who enters the mandala has all this strength.
[48:25]
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