I have to explain this is Madhyam six aspect, one by one. And this is essence of all six aspect of Madhyam. Therefore, it is miracle. So that makes it clear. So Paji is naturally there, and I mean, practically speaking, mechanically speaking, Evajra himself is king. So male, Evajra himself. So that's somehow the practical, the most stupid way of describing it, but somehow explains it. So about... Well, one thing I didn't understand was the four and... Say what? Yeah, but I don't, I don't, I didn't understand, I didn't, you know, I didn't get it, so I can only ask her.

[01:10]

Okay. I'll just pass it to you. And that's, um, there are levels of Poha, the mnemonic plants, and, um, so you would eject into one of, that's when you're not ejecting into another person, but just up, right? That's the one going up. Poha. Yeah. I don't really understand. I thought all these things were supposed to be together to begin with. No, no, no. No, no, no. Let's do it again. Let's do it again. Okay. Dhammakaya pova takes care of sambhogakaya and nirmanakaya, okay? Sambhogakaya pova takes care of nirmanakaya, but not dhammakaya, okay? And nirmanagaya poha takes care of nothing. Except nirmanagaya.

[02:20]

So what if it means that the mind goes into the body of another person? Or the mind goes into the body and signs of another person? I didn't say that. No, I don't know. I'm trying to guess what Sambhogakaya is. I didn't say that. I'm trying to guess what Sambhogakaya is. Sambhogakaya, okay. Sambhogakaya. Sambhogakaya poha means many things. But roughly speaking, you are, your consciousness is transferred to the Sambhogakaya realm. You know, Sambhogakaya pure land. That is we are talking about here. Right now, what we have that is related with Sambhogakaya, this part. Do you know? Right now, what we have that is related with, no, I'm sorry, nirmanakaya is this body.

[03:34]

Right now, what we have that is related with sambhogakaya is expression, speech. And right now, what we have that is related with dhammakaya is our mind. So I think you had information But you have to put information in the boxes. Even you don't want to do that. I mean, we don't want to do that because it somehow make it limited, but we have to. Otherwise, we get confused. So you have to put your general knowledge about Dhammakaya, Sambhogakaya, Nirmanakaya, this body you put here. and your general knowledge about Dhammakaya, Sambhogakaya, Nirmanakaya of a Buddha, keep it there. and you keep your information about dhammakaya, sambhogakaya, nirmanakaya, poha, you put here.

[04:35]

And you somehow have to put it in different boxes, and then you somehow try to pull the dhammakaya here and dhammakaya here, and somehow make connection, and then put it back. Oh, that will make it easier. Other stuff. I understand. I understand. And also, this is too many subject in one short session. So a little bit hard to somehow sort it out. Takes time. Sorting out time. Extra time. Rinpoche, I was wondering if you could speak a little bit about being firm in divine pride. Being firm in divine pride.

[05:43]

Okay. I think I understand what you're saying. I think we call it the... Maintaining the presence of Yidam. I think that's what you are saying. Maintaining the presence of Yidam. I had to give you a very specific description about it. When you practice a Yidam, Yidam means the manifestation of Buddha. Each represents one Yidam. particular aspect of purest manifestation. So you practice that. At the end, then that dissolves to you And you and that become one. I'm just giving you one example of a particular practice, okay? I'm not just giving you an instruction that you can't do it.

[06:47]

I'm not doing that. I'm just explaining. So, when you dissolve that, then you maintain the presence of that. Buddha and you are one. You know, Buddha dissolves into you and you just keep that presence. That is what it means by the presence of the Buddha. That's what it means. Pride, you can use that word. I have seen used a little bit stronger word. It is presence. So pride can be used there. But I think it is a little bit... too strong a word. So there's a chance to get misunderstanding. Maintain the presence of whatever the absorption that have taken place or empowerment that have taken place.

[07:53]

So I think that's what you tried to ask. Is it true? Thank you. Rinpoche, could you please say at the beginning, when you were speaking, you described something about the terms yidam and deity, and something about deity as a term that just is a word to use. Yes, because, you know, deity, I don't know if this is English or what. Is it English? It might be for all of us. Excuse me? It might be for all of us. I see. Well, I mean, yidam is the Tibetan word. So yidam, you know, it somehow explains the manifestation of Buddha.

[08:59]

which he manifested towards particular group of people or particular people or being when he taught particular mantra. When Buddha taught particular tantra, he himself manifested as the yidam. The surrounding manifested as a mandala. I mean, people call mandala, but mandala includes both the yidam and the surrounding. Anyway, it's okay. So the mandala, and then he taught, then he taught. And he did not teach like this, you know, not this way. I mean, it is teaching. It happening there, right there, for real. So that is what Hidam says. And when I got the word deity, maybe 15 years ago, or maybe 12 years ago, I think, I have been using it without any hesitation.

[10:11]

Because I thought, you know, these kind of words which people use are seriously looked into, so they somehow made sure that this would not give any kind of misunderstanding. I mean, every Tibetan Dharma words are, you know, work that way. by the supervisions of king, the great masters, the hundreds of great masters and translators set together and with strong kind of support. If somebody be wishy-washy, we'll be out right away. So I thought, just in my mind, without too much thinking, that was kind of habit. And I used it without any hesitation. Work like emptiness and all of that. I still use it because I had no other things to use. But when I saw some of the stories

[11:15]

Then there is the deities living under the ground, in a cave, in the most slimy places with snakes and all of that, and had to eat humans every day or something. I saw a lot of something like fairy tales of that sort, and they called this world deity for those things. Then I wondered, and then I thought maybe that is not exactly the right word. So that's what I mean. That's sort of a word that you can use as a working title. But I cannot take those words seriously because it is not, refined and worked carefully. I mean, nobody really put months and years of effort to define all these words with kind of 100% serious concern.

[12:24]

So somehow that work is yet to come. Rinpoche, there seems to be a slightly different feeling between seeing a particular manifestation or the word, not necessarily deity, but in the different traditions throughout the world, the relationship of the practitioner to the, I don't know the word for it now, the manifestation of Buddha or the ultimate self. What is the proper for the relationship of the practitioner to the yidam? Well, that's quite general. That's quite general. It can become specific. But, you know, that's quite general to begin with.

[13:27]

A yidam is manifestation of Buddha. It's just Buddha. But a special way. So Yidam, it is alright to say Buddha Sambhogakaya. The Buddha, which we have statue, you know, with long ear and sitting like this, you know, that is Nirmanakaya. And Yidam is Sambhogakaya. That's roughly speaking. So it has to be looked at as a Buddha special manifestation. And relation to the person is if that yidam is your practice and that is way you relate with Buddha. And Buddha out there, Buddha in here, Buddha within you, Buddha everywhere. So that's how you relate with Veda, roughly speaking, generally speaking.

[14:34]

But specifics are according to each of the Veda practices. Okay, I think, all right, one last question then. We have to wait for the 20th century. How is capacity developed where you see there is none? There is what? Capacity for positive experience, for holding something that you catch a glimpse of. Okay. I heard that, but what is your question? How to get there or What is your question? I heard you.

[15:43]

I'm answering as well. I see. It seems that when it's noticed that there isn't panic, the idea or thought to try to get to get it just doesn't apply. Of course, that's true, you're right. But intellectually, it works like that. But when you get there, you go beyond the word. And after you're getting there, you will not repeat it again. You know? I think I understand a little bit of what you try to say. But there is differences between intellectual understanding of nothing to achieve and also the real, actually, the realization of there is nothing to achieve.

[16:55]

There is slight difference. So the last one can be supported and assisted and helped by the first. Yeah. So what you're saying is right, but there has to be a way to somehow weave into it and you become it. Okay, so it was wonderful evening. I think we all communicated very well. So, can we do a short dedication prayer? There is nothing to pray about. No, no. thank you

[19:16]

@Transcribed_UNK
@Text_v005
@Score_84.8