Vajrayoguini

Las enseanzas de las dos etapas de la prctica de Vajrayoguini fueron

impartidas originalmente por Buda Vajradhara. Este se manifest bajo el
aspecto de Herua para re!elar las enseanzas del "antra ra#z de Herua$ y
es en este "antra donde se e%puso por primera !ez la prctica de
Vajrayoguini. "odos los linajes de las instrucciones de Vajrayoguini se
remontan a esta primera re!elacin. &e estos linajes$ los tres ms
practicados son' el de (arohacho$ )ue fue transmitido de Vajrayoguini a
(aropa* el de +aitrihacho$ )ue fue transmitido de Vajrayoguini a +aitripa* y
el de ,ndrahacho$ )ue fue transmitido de Vajrayoguini a ,ndrabodhi. El
presente comentario a las etapas de generacin y de consumacin de
Vajrayoguini est basado en las instrucciones del linaje de (arohacho.
Las instrucciones de la prctica de Vajrayoguini contienen meditaciones
claras y concisas )ue se pueden practicar con bastante facilidad. El mantra
es corto y fcil de recitar$ y las !isualizaciones del mandala$ de la &eidad y
del mandala corporal son sencillas en comparacin con las de otras &eidades
del tantra del yoga supremo. ,ncluso a)uellos )ue tienen una capacidad
limitada y poca sabidur#a pueden realizar estas prcticas sin mucha
di-cultad.
.on la prctica de Vajrayoguini recibimos muchas bendiciones$
especialmente en estos tiempos de degeneracin. /e dice )ue a medida )ue
degenera el ni!el de espiritualidad$ a los meditadores les resulta ms dif#cil
recibir bendiciones de otras &eidades. /in embargo$ en el caso de Herua y
Vajrayoguini ocurre justo lo contrario* a medida )ue los tiempos degeneran$
los practicantes reciben sus bendiciones con mayor facilidad.
.ada !ez )ue Vajradhara e%pon#a uno de sus "antras emanaba el mandala
correspondiente y tras haber completado el discurso lo reabsorb#a. 0or
ejemplo$ cuando re!el el "antra ra#z de 1alachara$ Vajradhara eman el
mandala de esta &eidad y una !ez )ue hubo terminado lo reabsorbi. (o
obstante$ en el caso de Herua y Vajrayoguini no reabsorbi los mandalas.
Estos toda!#a e%isten en !arios lugares del mundo$ como en los !einticuatro
lugares sagrados. 0or esta razn los seres humanos )ue !i!en en este mundo
poseen una relacin especial con Herua y Vajrayoguini$ y reciben sus
bendiciones con rapidez. 2dems$ en el "antra ra#z de Herua$ Vajradhara
prometi )ue en el futuro$ cuando los tiempos degeneraran espiritualmente$
Herua y Vajrayoguini conceder#an sus bendiciones a)uellos )ue tu!ieran un
fuerte apego.
0or lo general$ a medida )ue aumenta el n3mero de 4urus del linaje de la
prctica de una &eidad$ al practicante le resulta ms dif#cil recibir las
bendiciones de dicha &eidad* pero cuanto mayor es el n3mero de 4urus de
los linajes de Herua y Vajrayoguini$ sus bendiciones se reciben con mayor
rapidez.
1EL/2(4....
56u7 son la "ierra 0ura e%terna y la "ierra 0ura interna de las &ainis8
La "ierra 0ura e%terna est ms all del mundo de la e%periencia ordinaria. Es
la tierra pura de Buda Vajrayoguini y de Buda Herua. 9na tierra pura es un
mundo donde no e%iste la !erdad de los sufrimientos. (o e%iste ning3n lugar
dentro del samsara donde no haya sufrimientos !erdaderos$ por)ue todo
entorno en el samsara act3a como condicin para e%perimentar infortunios.
Los seres ordinarios nacen en el samsara sin eleccin y han de padecer
miserias e insatisfaccin de manera continua. (o obstante$ si puri-camos
nuestra mente$ podemos puri-car tambi7n nuestra e%periencia del mundo y
alcanzar una tierra pura libre del sufrimiento.
Hay diferentes clases de tierras puras asociadas con diferentes Budas. La
"ierra 0ura de las &ainis es parecida a la de "ushita y la de /uha!ati$ pero
la tierra pura de Herua y Vajrayoguini es la 3nica en la )ue los seres pueden
recibir enseanzas sobre el tantra del yoga supremo y ponerlas en prctica.
.uando$ gracias a la gu#a de Vajrayoguini$ los meditadores$ aun)ue sean
enfermizos y de edad muy a!anzada$ alcancen la tierra pura de Vajrayoguini$
no e%perimentarn nunca ms los sufrimientos de la !ejez ni de las
enfermedades. "odos los signos de su !ejez desaparecern$ se transformarn
en j!enes de diecis7is aos de gran belleza y !italidad$ y disfrutarn de una
longe!idad ilimitada. "odos los disfrutes )ue deseen aparecern de forma
espontnea. (o !ol!ern a renacer en el samsara$ a menos )ue decidan
hacerlo moti!ados por la compasin. 2)uellos )ue alcancen esta tierra pura
recibirn enseanzas del tantra del yoga supremo directamente de Herua$
por lo )ue alcanzarn la iluminacin en poco tiempo.
La "ierra 0ura e%terna de las &ainis puede entenderse tambi7n en relacin
con la e%periencia personal del practicante. &esde este punto de !ista$ la
"ierra 0ura e%terna de las &ainis se logra al completar las prcticas de la
etapa de generacin de Vajrayoguini. &urante nuestro adiestramiento en la
meditacin de la etapa de generacin imaginamos nuestro cuerpo como el
cuerpo puro de Buda Vajrayoguini$ nuestro entorno como el mandala de esta
&eidad$ y el mundo como la "ierra 0ura de las &ainis. /i nos adiestramos en
la prctica de la etapa de generacin de manera continua$ las apariencias o
percepciones ordinarias e impuras de nuestra mente irn disminuyendo
progresi!amente hasta )ue$ -nalmente$ cesarn por completo. 9na !ez )ue
alcancemos una realizacin estable de la etapa de generacin$ percibiremos
slo apariencias puras y nuestro mundo se transformar en la "ierra 0ura de
las &ainis. El gran +aestro "empa :abgye dijo )ue la "ierra 0ura de las
&ainis no es un lugar alejado$ ni hace falta )ue desaparezcamos de este
mundo para alcanzarla.
/lo los practicantes realizados perciben apariencias puras. 0or lo general$
seg3n el sutra y el tantra$ el mundo )ue percibimos es impuro$ imperfecto e
insatisfactorio por)ue nuestra mente es impura y est contaminada por las
perturbaciones mentales y sus impresiones. En el te%to ;rnamento para la
realizacin clara$ el Venerable +aitreya dice )ue cuando las mentes de los
seres sintientes se puri-)uen por completo$ sus entornos se con!ertirn en
una tierra pura de Buda.
9na tierra pura slo puede alcanzarse puri-cando la mente. ,ncluso cuando
hayamos alcanzado la "ierra 0ura e%terna de las &ainis como resultado de
haber logrado una -rme realizacin de la etapa de generacin$ los dems
toda!#a nos !ern como seres ordinarios e impuros. Los seres ordinarios no
son capaces de reconocer )ue otra persona est en una tierra pura$ por)ue
no pueden percibir la tierra pura de esta persona ni compartir sus
e%periencias. En cierta ocasin$ alguien le pregunt a +ilarepa cmo era la
tierra pura en la )ue hab#a alcanzado la iluminacin$ y 7ste contest
sealando a su cue!a. El )ue le hizo la pregunta slo pod#a !er una cue!a fr#a
y !ac#a$ pero para +ilarepa era una tierra pura.
&ebido a )ue las mentes de los seres ordinarios son impuras$ lo perciben
todo como si fuera ordinario. 0uesto )ue somos seres corrientes y tenemos
apariencias ordinarias$ somos incapaces de e%perimentar ni un solo objeto
como si fuera completamente puro y perfecto. ,ncluso nos parece )ue las
emanaciones de Buda tienen faltas. "odo lo )ue percibimos es impuro$
potencialmente perjudicial y su naturaleza es sufrimiento. &ebido a )ue
tenemos apariencias ordinarias$ nos !emos a nosotros mismos y a los dems
con imperfecciones$ y sometidos a condiciones tales como las enfermedades
y la !ejez.
/eg3n las enseanzas del sutra$ la ra#z del samsara es el aferramiento propio
y las perturbaciones mentales )ue surgen a partir de 7l. (o obstante$ desde
el punto de !ista de las enseanzas del mantra secreto$ la ra#z del samsara
son las apariencias y concepciones ordinarias. El aferramiento propio
reconocido por los practicantes del sutra es slo una concepcin burda y
ordinaria.
En este conte%to$ todo ser sintiente )ue no sea un Buda$ y todo entorno$
disfrute o cuerpo )ue no sea el de un Buda$ es ordinario. Las percepciones de
estos objetos como ordinarios son las apariencias ordinarias$ y las mentes
)ue conciben los objetos de esta forma son las concepciones ordinarias.
/eg3n las enseanzas del mantra secreto$ las apariencias ordinarias
constituyen las obstrucciones a la omnisciencia$ y las concepciones
ordinarias$ las obstrucciones a la liberacin. "anto las apariencias ordinarias
como las concepciones ordinarias tienen muchos grados de sutileza.
9no de los propsitos principales de las meditaciones de la etapa de
generacin es superar las apariencias y concepciones ordinarias. 0odemos
superar las apariencias ordinarias generando una apariencia clara de ser
Vajrayoguini$ y las concepciones ordinarias desarrollando el orgullo di!ino de
ser Vajrayoguini.
&ebido a nuestras apariencias y concepciones ordinarias$ e%perimentamos el
ciclo interminable de muertes$ estados intermedios y renacimientos
ordinarios. Hemos de romper este ciclo sin -n llamado <samsara=. +ediante
la prctica de las etapas de generacin y de consumacin podemos puri-car
los tres estados ordinarios de la muerte$ el estado intermedio y el
renacimiento$ y conseguir de este modo los tres cuerpos de un Buda.
"ubthen
2 "eaching on Vajrayogini
By 1yabje Lama >opa :inpoche at /ingapore ?2rchi!e @ ABBC$ Last 9pdated
(o! BD$ BEAFG
.lic to !ieH in our ;nline 4allery
Lama >opa :inpoche teaching outdoors at +anjushri London ?currently
Iamyang Buddhist .entreG$ AJKF. 0hoto' :obin Bath.

2 teaching by 1yabje Lama >opa :inpoche prior to a Vajrayogini initiation at
2B. .entre$ /ingapore. "he date of this teaching is unnoHn$ but could be
AJJK. Edited by Ven. 2ilsa .ameron.
..., donLt noH hoH many years ago it Has that .hangya :olpai &orje came
and ga!e teachings all o!er "aiHan. "hereLs a !ery interesting story about
hoH he ga!e teachings in "aiHan.
"hereLs a nunnery in 1aohsiung Hhere , Hent to gi!e teachings many times
and Hhere , once led a +edicine Buddha retreat. "he abbess Hho built the
temple$ Hho is the teacher of the abbess Hho is noH running it$ Has the
translator for .hangya :olpai &orje$ but she didnLt noH e!en one "ibetan
HordM "he present abbess told us that she prepared by Hriting doHn her oHn
notes on the basic subject$ such as refuge or arma$ before the discourse.
.hangya :olpai &orje Hould tal in "ibetan$ and she Hould then tal from
her notes. /he did this all o!er "aiHan. ,t Has her oHn teachingNnothing to
do Hith .hangya :olpai &orje. ,t Has because she didnLt noH e!en one
Hord of the "ibetan language. 2t the end of the teaching$ e!erybody Hould
say$ O"hat teaching Has fantasticMP E!erybody praised the teaching$ but it
Has her teaching.
/o$ this is hoH .hangya :olpai &orje ga!e teachings all o!er "aiHan. ,t
seems incredible. E!en though the people didnLt understand the meaning
?unless there Here some special beings Hho could communicate in that HayG$
at least they recei!ed the lung$ or oral transmission$ of the teaching. ,tLs !ery
interesting hoH this abbess planned it. ,tLs !ery smart.
,f a translator is !ery good and noHs the &harma Hell$ they can mae the
lamaLs teachings more beautiful$ better sounding and more humorous. "he
translator can add many things that the lama didnLt say$ so that the teaching
is more ali!e$ more interesting.
"here is an incarnate lama called 4onsar :inpoche$ Hho noH li!es in
/Hitzerland. Qe li!ed together$ along Hith another lama called R"onduS
:inpoche$ Hho li!es in +ilano$ Hhere thereLs a center. 4onsar :inpoche Has
the translator for 4eshe :abten :inpoche$ my -rst teacher$ Hho began
teaching me the debating subject at Bu%a. 4onsar :inpoche Has one of the
chief disciples and also the translator for 4eshe :abten :inpoche for many
years in ,ndia and also in the Qest. ,n the past He re)uested 4eshe :abten
:inpoche to gi!e teachings to Qestern students at "ushita in &haramsala$
and at other places. Qhen 4onsar :inpoche translated$ he added things that
4esheTla didnLt say$ things that made people laugh and ga!e more feeling.
2lso$ in /Hitzerland$ he translated for 4eshe Iampa LochU$ Hho came )uite
often to our centers in ,taly to gi!e teachings. 4esheTla has noH passed aHay.
He ga!e lamTrim teachings to one Homan$ a psychologist and a Buddhist.
Lama Hent to her lectures on psychology and studied Hith her$ , thin. Qhen
4esheTla Has gi!ing lamTrim teachings and 4onsar :inpoche Has translating$
again 4onsar :inpoche Hould add things that 4esheTla didnLt say and mae it
more beautiful.
, once tried to translate for His Holiness /ong :inpoche$ Hhen our
organization had re)uested :inpoche to gi!e teachings in our centers in the
Qest. "his Has the -rst time :inpoche came to the Qest. /ince my memory is
!ery bad$ Hhile , Has listening , Hould forget things. ;f course$ , recei!ed a
feH scoldings$ or blessings$ from :inpoche. Qhene!er , made a mistae or
missed something out$ :inpoche Hould then tal again on that point.
/o$ .hangya :olpai &orje$ "apo R"enpai 4yaltsenS$ (gVlchu &harmabhadra$
and many other HellTnoHn lamas Here guided by Vajrayogini. ?"apo R"enpai
4yaltsenS is the lineage lama of the .ittamani "ara path* he recei!ed all the
initiations and teachings of the complete path of .ittamani "ara from "ara and
then passed them on.G
Qhat is the reference of this Vajrayogini path8 E!ery deity practice should
ha!e a reference in BuddhaLs teachings* there should be some )uotations
from the BuddhaLs teachings. 2ny deityLs practice He do should be something
that comes from Buddha. ,n this Hay$ there is no need to ha!e any doubts
about Hhether or not it is something He can trust and something He can
practice.
"herefore Buddhist te%ts$ e!en those Hritten by highly attained "ibetan lamas
such as Lama "songhapa$ instead of immediately taling about the path and
the meditations at the beginning$ ha!e many )uotations from BuddhaLs
teachings and from the great ancient pandits and yogis to pro!e that the te%t
is reliable. "he )uotations of those !alid pandits and yogis refer to BuddhaLs
root teachings and to commentaries on them by other !alid pandits and
yogis.
"hese references seem to be !ery important in the Eastern Horld$ for
"ibetans and .hinese. But , thin that people in the Qest donLt as )uestions
about Hhether or not a teaching Has taught by the Buddha or has references
in the teachings of the ancient !alid pandits and yogis. Wor them it doesnLt
seem important to chec the references. Qhen Qestern people listen to
&harma$ theyLre happy if itLs something that is immediately bene-cial to their
life$ to their mind$ especially if itLs related to their problems. ,t doesnLt matter
Hhether it is something that Buddha taught or a demon taught. "hey donLt
)uestion or chec. Wor them it is about getting some immediate bene-t to
their mind Hhen they listen* they Hill then stay. ;therHise$ after a feH
minutes they lea!e$ especially during my tals. But generally speaing$ in the
East$ people are more careful to e%amine Hhether something Has taught by
Buddha. "hey chec the references so that they can see Hhether or not they
can trust the practice$ Hhether or not they can dedicate their life to this. "hey
thin about the long run$ Hhich is !ery important. ,n the Qest$ the main
concern is to immediately$ right noH$ taste something sHeet.
,n the fortyTeighth chapter of the .harasam!ara root te%t there are a feH
)uotations related to the Vajrayogini path. ;ne of the )uotations related to
the Vajrayogini practice is' OBy reciting this mantra$ one Hill ha!e
accomplishment. 2ll the actions that one does Hill be !irtue.P "hese tHo
sentences comprise one of the )uotations that shoHs the Vajrayogini path.
"his is a reference in the root tantra taught by Buddha.
"here are tHo teachings$ the father teaching and the mother teaching. "he
father teaching is Herua and the mother teaching is Vajrayogini. "he mother
teaching is the essence taen from the .harasam!ara root tantra. "his
mother teaching has se!eral diXerent traditions. "he main three are ,ndra
1hachU$ +aitri 1hachU$ and (aro 1hachU. ?,n the +aitri 1hachU tradition$
Vajrayogini is Yying$ Hith one leg put on her right shoulder or arm.G "he
initiation He are going to do tonight is from the (aro 1hachU tradition.
,n the teachings of (aro 1hachU$ the profound meaning is integrated into the
essence. (aro 1hachU is one of the three red deities that are part of the
"hirteen ?or WourteenG 4olden &harmas of the /aya tradition. By achie!ing
the supreme realization$ one can achie!e the common siddhis by the Hay. 2
fortunate being$ Hithout lea!ing their body$ can go to the Vajrayogini pure
land. "his (aro 1hachU teaching is e%tremely profound.
"he lineage came from Vajrayogini to (aropa$ and e!en though (aropa had
many great yogi disciples$ such as +ilarepaLs guru$ +arpa$ he passed this
Vajrayogini initiation and teachings only to the tHo 0amtingpa brothers. Wrom
there the lineage Has passed doHn to 0abonga &echen (yingpo$ and from
there to my root guru$ His Holiness "rijang :inpoche. , recei!ed this initiation
a feH times from His Holiness "rijang :inpoche and )uite a number of times
from His Holiness /ong :inpoche. , also recei!ed it tHo or three times from
His Holiness .hogye "richen :inpoche and once from His Holiness /aya
"rizin. , ha!e also recei!ed it tHo times from &enma LochU :inpoche and tHo
or three times from 4eshe /engTgye :inpoche$ the +ongolian lama Hho Has
abbot of both /era Ie and /era +e colleges in "ibet.
Wrom Vajrayogini to (aropa and then doHn to my root gurus$ the ones from
Hhom , ha!e recei!ed the initiation$ the continuation of the Vajrayogini
initiation has YoHed lie a ri!er$ Hithout any brea. 2lso$ doHn to my root
gurus$ the continuation of the blessing has not degenerated. "he teachings
ha!e also not degenerated$ but ha!e been preser!ed correctly as handed
doHn. "hey ha!e also been satis-ed Hith de!otion. Wrom Vajrayogini to
(aropa and doHn to my root gurus$ this profound teaching Hith these four
)ualities has been passed from ear to ear.
"hose Hho ha!e much armic connection Hith Vajrayogini and Hho are of
highest intelligence$ just by doing the short Oenabling actionsP retreat$ Hith
recitation of CEE$EEE mantras and a -re puja at the end$ and by doing tsog
oXering e!ery month on the AEth and BZth ?or at least reciting their
commitment of Vajrayogini mantras e!ery day Hithout missing a dayG are
able to go to the pure land.
"hose of middling capability$ if no signs happen after ha!ing taen the
initiation and done the retreat Hith recitation of CEE$EEE mantras and the -re
puja at the end$ then they do the long retreat$ the threeTyear retreat$ reciting
AEE times AEE$EEE mantras Hith the -re puja at the end to -ll up the missing
mantras. "hey then do the special practice$ Oobtaining the langaliA Hood.P
"hey do AEE$EEE selfTinitiations and collect all the sindura poHderB and put it
into the langali Hood . 2fter ha!ing done all this practice$ they then Hander
around$ Hith the stic -lled Hith sindura and Hith sindura on their forehead$
looing for Vajrayogini. Qhen the sindura transfers to a Homan and circles
there on her forehead$ itLs the sign that that Homan is Vajrayogini. "hey then
circumambulate her antiTclocHise$ grab her feet$ and Hithout any hesitation
or doubts$ mae oneTpointed re)uest to her to guide them to the pure land.
"here is a !erse to recite Hith the circumambulation$ O[ou are my mother\. P
His Holiness the &alai Lama said in one teaching$ OQhen there is a gathering
of many Homen$ , sometimes !isualize circumambulating them antiT
clocHise.P "his is part of the practice of mother tantra. /o$ it is normally
mentioned to !isualize in this Hay. ,f you are then able to meet Vajrayogini in
ordinary form Hith the sign and are able to recognize her$ you recite this
prayer and circumambulate her antiTclocHise Hithout any hesitation. [ou
then grab her feet and mae strong re)uests that she tae you to the pure
land.
/o$ if no signs happen by doing the short retreat$ the middling practitioners
do the long retreat$ then in that Hay go to the pure land. "his means Hithout
lea!ing the body on this earth. "he practitioners of highest and middling
capacity both go to the pure land in this life Hithout lea!ing the body.
Wor Vajrayogini practitioners of loHest capability$ after they ha!e passed aHay
and are in the intermediate state$ the daas and dainis from the pure land
come doHn$ mae a procession$ and guide them to the pure land.
,f e!en that doesnLt happen to those Hho practice Vajrayogini in this life$ in
their ne%t life they again meet the Vajrayogini teachings and practice them.
"hey meet a !ajra master$ Hho gi!es this initiation$ and meet the Vajrayogini
teaching$ then go to the pure land in their ne%t life. E!en if those other three
donLt happen$ at least they go to the pure land in their ne%t life.
"here ha!e been many "ibetan lay people Hho couldnLt read any &harma te%t
and had ne!er e!en learned the alphabet$ but they recei!ed initiation from a
lama$ and Hith strong de!otion to the deity Vajrayogini$ looing at the deity
as one Hith the lama$ and e!ery day they Hould just recite the mantra.
/ometimes they Hould e!en do retreat Hith mons. Because these old men
and Homen didnLt ha!e any education$ they Hould just sit there in the line
and recite many mantras Hith much de!otion. "his is hoH they did retreat.
, neH one old Homan at Bu%a Hho Has !ery de!oted. /he Hould recite
mantras and circumambulate the monastery Hhen the mons Here there
doing prayers before they Hent for debate. ;ne day Hhen she came bac
from circumambulating the monastery$ she sat doHn on a chair and thaned
her son$ Hho Has the main person taing care of the family. /he passed aHay
just sitting on the chair. /he passed aHay !ery easily and in great peace.
"here are many such stories about Vajrayogini practitioners$ so there is no
doubt about those Hho actually study the teachings$ meditate$ and do
retreat.
2nd there is alHays a good story Hhen someone Hho has done the threeTyear
retreat passes aHay. 0eople Hho ha!e done a threeTyear Vajrayogini retreat
alHays pass aHay in the meditation state. 2 geshe in /era +onastery Hent to
see his teacher$ 4eshe 9rgyen "seten$ Hho in the past came here and ga!e
teachings one or tHo times. Qe Here e%tremely fortunate to be able to
recei!e and mae a &harma connection Hith 4eshe 9rgyen "seten$ Hho is not
only a great scholar but a great practitioner. /o$ this geshe Hent to 4eshe
9rgyen "seten and said$ O, Hant to do a long retreat.P 4eshe 9rgyen "seten
then ased him$ OQhat are the three principles of the path8P "he geshe
couldnLt ansHer. R0art of teaching missing at this point.S
HoHe!er$ Hhen he later passed aHay$ he Has in the meditation state for a
feH days$ Hhich means he had gone to the pure land of Vajrayogini in the
intermediate state. He Has guided to the pure land by Vajrayogini in the
intermediate state. E!en though he didnLt ha!e much intellectual noHledge
and couldnLt e!en e%plain Hhat the three principles of the path are$ because
of his good heart and his incredible de!otion to his guru and deity$ just
reciting many mantras enabled him to mae his journey to the pure land$ and
there he Has then able to achie!e enlightenment. "here ha!e been many
stories lie this.
"his practice is such an easy Hay to achie!e enlightenment. Here in
Vajrayogini reciting the mantra is regarded as !ery important. His Holiness
/ong :inpoche e%plained that in Vajrayogini practice reciting the mantra is
more precious than meditating on the sadhana. "hat is particular to this
Vajrayogini path$ because the mantra is so precious* it is the mantra of all the
dainis. 2lso$ you can de-nitely use this mantra for healing and for many
other acti!ities. /imply ha!ing the opportunity to recite the mantra is
priceless. "he !alue of e!en HishTgranting jeHels -lling the Hhole sy is
nothing compared to ha!ing the opportunity to just recite the Vajrayogini
mantra. "hereLs no comparison betHeen trillions or zillions of dollars and
simply ha!ing the opportunity to recite the mantra.
/o$ He ha!e to do the gegtor$ gi!ing torma to the interferers. Before that$
HeLll maybe ha!e a pipi breaNbefore the initiation$ before going to bedM
REnd of teachingS
(otes
A Langali ?4loriosa superbaG' 2 plant found in ,ndia and 2sia. R:eturn to te%tS
B /indhura R/tS' 2 red or deep orange substance often used in tantric rituals.
R:eturn to te%tS
T /ee more at' http']]HHH.lamayeshe.com]8
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