I have to explain this is Maju, six aspects, one by one, and this is essence of all six aspects of Maju, therefore it is image, so that makes it clear. So Maju is naturally there, and practically speaking, mechanically speaking, Evadra himself is king, so male, Evadra himself, so that is the practical, most stupid way of describing it, but somehow explains it. Also about, well, one thing I didn't understand was the Torah, and, yeah, but I don't, I didn't

[01:05]

understand, I didn't get it sorted out, so I can only ask part, and that's, there are levels of Torah, the Mammathayath, the Lodhathayath, the Dharmathayath, and, 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, and, I don't really understand, I thought all these things were supposed to be together to begin with, the Sambhogakaya and Sambhogakaya. No, no, no, no, that's different, that's different, okay, Dharmakaya Powah takes care of Sambhogakaya and Nirmanakaya, okay? Sambhogakaya Powah takes care of Nirmanakaya, but not Dharmakaya, okay? And Nirmanakaya Powah takes care of nothing.

[02:08]

Except Nirmanakaya. So, what does it mean that, what does it mean that, that the mind goes into the body of another person, or the mind goes into the body and sons of another person? I didn't say that. No, I don't know, I'm trying to guess what Sambhogakaya, I'm trying, I didn't say that, I'm trying to guess what the Sambhogakaya is. Oh, Sambhogakaya, okay, Sambhogakaya, Sambhogakaya Powah means many things, but roughly speaking, you are, your consciousness is transferred to the Sambhogakaya realm. You know, Sambhogakaya, pure land. I thought you had a, had to do a science of the person, like science, but I don't know what exactly that is, like their activity or something. No, that is, we are talking about here.

[03:13]

Right now, what we have that is related with Sambhogakaya is this body. You know, right now, what we have that is related with, no, I'm sorry, Nirmanakaya is this body. 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 have information, but you have to put information in the boxes. Even you don't want to do that. You know, 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

[04:16]

with this body you put here. And your general knowledge about Dhammakaya, Sambhogakaya, Nirmanakaya of a Buddha you put there. And you keep your information about Dhammakaya, Sambhogakaya, Nirmanakaya, Powa you put here. You know, and you somehow have to put it in different boxes. And then, you somehow try to put the Dhammakaya here and Dhammakaya here and, you know, somehow make connection. And then put it back. I understand. I understand. And also, this is too many subject in one short session. So, little bit hard to somehow sort it out. Takes time. Sorting out time. Extra time.

[05:20]

Rinpoche, I was wondering if you could speak a little bit about being firm in Divine Pride. Being firm in Divine Pride. Being firm in Divine Pride. Okay. I think I understand what you are saying. I think we call it the maintaining the presence of Vidham. I think that's what you are saying. Maintaining the presence of Vidham. I have to give you a very specific description about it. When you practice a Yidam, Yidam means the manifestation of Buddha. Each represents one particular aspect of purest manifestation.

[06:28]

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. I'm not just giving you an instruction that you can do it. 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 Yidam. That's what it means. Pride, you can use that word. I have seen used a little bit stronger word than just presence. So, pride can be used there. But I think it's a little bit too strong a word.

[07:37]

So, there's a chance to get misunderstanding. Maintain the presence of whatever absorption that have taken place or empowerment that have taken place. So, I think that's what you're trying 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 this is English or what? Is it English? It might be a little bit.

[08:39]

Excuse me? It might be a little bit. I see, something like Greek, yeah? I see. Well, I mean Yidam is the Latin word. So, Yidam, you know, it somehow explains the manifestation of Buddha which he manifested towards particular group of people or particular people or beings when he taught particular tantra. 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? Or this way, I mean.

[09:40]

It is teaching. It's happening there, right there, for real. So, that is what Yidam 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. 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 worked that way, you know, by the supervisions of king, the great masters, the hundreds of great masters and translators which is set together and with strong, you know,

[10:43]

kind of support if somebody be wishy-washy, you know, will be out right away. You see, so, I thought just in my mind without too much thinking, you know, that was a kind of habit. And I used it without any hesitation. Words like emptiness and all of that, I still use it because I have nothing, no other things to use. But when I, when I saw, you know, some of the stories, then there is, you know, the deity is living under the ground in a cave in a, you know, most slimy places with snakes and all of that, you know, and have to eat humans every day or something. You know, I saw lots of something like a fairy tales of that sort and they call this word deity for those things. Then I wondered, you know,

[11:43]

and then I thought maybe that is not exactly the right word. So that's what I mean. That's a sort of word that we 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 refine all these words with kind of 100% serious concern. So somehow that work is yet to come. Rinpoche, there seems to be a slightly different feeling between seeing a particular manifestation or

[12:44]

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 state. What is the proper view for the relationship of the practitioner to the Buddha? Well, that's quite general. That's quite general. It can become specific, but, you know, that's quite general to begin with. Uh A yidam is manifestation of Buddha, just Buddha, but a special way. So yidam, it is alright to say Buddha Sambhogakaya.

[13:47]

The Buddha, which we have statues, 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, and Buddha everywhere. So that's how you relate with yidam, roughly speaking, generally speaking, ok? But specifics are according to each of the yidam practices. Ok, I think, alright. One last question, then I have a question about preliminary practice. We have to wait for the 20th century

[14:51]

noisemakers. How is capacity developed where you see there is none? There is what? Capacity for positive experience of holding something that you catch a glimpse of. Ok. Ok, I heard that, but what is your question? How to get there, or what is your question? I heard you. I'm answering I see. It seems that when it's noticed that there isn't any the idea or the thought

[15:57]

to try to get to get it 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 words. And after you're getting there you will not repeat it again. You know? I think I understand a little bit of what you're trying to say. But, you know there is differences between intellectual understanding of nothing to achieve and also the real actually the realization of there is nothing to achieve. There is slight differences.

[16:57]

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. Thank you. Chanting in Tibetan.

[18:44]

Chanting in Tibetan. Chanting in Tibetan.

[19:30]

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