But by now, imperial perception, that's the... How does the... ...positive kind of start? The imperial perception. The imperial perception. The imperial perception. Right. To the sentient beings, there is a natural inflection, mental inflection. Well, they have a mental inflection. If it's a state of sentient beings, there is a mental inflection. When there is a mental inflection, there is impure perception. Kind of like that. And then there's Nanjur Bala, Tingit Zinla, Nyambinawa.

[01:08]

Nanjur Bala is a, to a yogi, it is a samadhi. Once you have a samadhi, then from that you have a appearance, what's called Nyambinawa. The pure perception of experience. Perception of the experience. So this will tell us the three aspects of appearances, and the second appearances, the second perception, or the Nawa, second Nawa, Yamji Nawa. It's called the Yamji Nawa. The first perception is integral perception, Madagba Nawa. The perception is nyam denawa. See, the Tibetan word nyam is very important here in this commentary on the London teaching.

[02:14]

Nyam is very, very, very important vocabulary. Why? Because it's experience. Experience. Perception of experience. So it's the impure experience. That's right. Perception. Perception. Uh, we're on the second, [...] the second, the second, the second perception is, uh, [...] the second perception but somehow they don't use their dreams. And then the next one is the third [...]

[03:33]

First three verses. Yeah. Now, the one who goes peacefully or in Sanskrit. And the one who has the word to the bliss. Go to the bliss. To a person, to a being or a person who goes to the glitz, to that person, Kusun took Miseiwa, then the color. Then body, mind, speech, in the Miseiwa means inexhaustible. To that, the holo is the wheel of ornamentation. In other words, the is the will of ornamentation, which means the kind of offensive word for the... in... in... what's called it?

[04:43]

Inexhaustible manifestation of the body of mind and speech activities. They are usually qualities, the will is to... to move something, right? So this is a metaphor... The activity. Yeah. Oh, what's happening now, too? I'm taping it. Oh, good. Sorry. It is taping. My fault. Was it tapping? Yeah. Oh, sorry. So the color was this kind of action that manifests the action of the body, mind, and speech for the benefit of certain beings. uh... therefore it's the dhakvanavas to the dhakvanavas buddhas they always have processional pure dhakvanavas so that what it's actually was telling is that from the point of view of the buddha experience that everything is already, everybody is pure even to a buddha in the reality of the buddha

[06:02]

we are all only pure. From his point of view of perception that everything is pure. But he knows that we don't know or something. He knows that we don't know temporarily. therefore it is called an impure perception. Right? One second. A human being suffers impure perception. Right, right. But that part actually, the Dojitikang is. Then, talking about, from that elaborating, Then we sit in a lot of lamas and they're describing how is, how so, we've been elaborating a little bit.

[07:13]

Then he's talking about the Guishi. Guishi is the, what's called the, from Virginia? In the South-Demot tradition, they accept some schools in the buddhists have dialectical schools they do not accept Genshi you know especially in the Madhyanical system but this Genshi is usually a vocabulary used more in the Chittama or the Simzamba system but Satyabha is kind of Virubha's the style of leading students from the Shenzhama tradition to the Madhyamika to explain to Madhyamika and then to the Dhan Vajrayana. So therefore it talks about the Yunxi.

[08:19]

Yunxi. The yu. So now it's talking about the yu su, the double tantra. As you know, Tantra means Tantra. Yuu is what's called woven, woven, woven makes kind of fabric. Yuu also meaning this can be translated as fabricated, I think. So in the in this fabrication of the basic flow of consciousness it's talking about and it's called the consciousness it's called in that the fabrication of the consciousness or flow of the consciousness has completed the samsara and the nirvana in that

[09:25]

What was that term you would say? That is called a ko-wa. Ko-wa is samsara. Ko-wa means samsara. It's a passive word or spinning, spinning into ko-wa. So the samsara is spinning. There is a start from that. You go beyond that. There is called ko-wa. So the bog spinning, within the spinning, it also contains the beyond the spinning. Therefore, it is called Zai-gyu. Zai-gyu means zai. The word from zai comes from zawa. It's root of the tree or root of something. These are talking about it

[10:55]

Sometimes we're explaining the tantric, root tantric. They call it a root tantric in the or the root consciousness because it has a root both to grow both things in one place. That both mean samsara and nirvana, the experience. on the appearance of the experience of the thing. Therefore it's called Zadu. Then there's a word called Lutabyu. Tabyu is called. Tabyu, it is, it can be also explained. The dantra can be explained as a method of the dantra. The fabrication itself is the method

[11:56]

to hold or to wrap it up for the cloth that cloth is a wooden and maybe piece of this thing to be able to wrap up any kind of object if it's the method that method is also known as integrated it's called teku that teku the method is in the Vajrayana in the Here is the fabrication of the material of the fabrication is the body, physical body. Right? That material is the physical body. That physical body is so important to need to fabrication of that. From that fabrication And then as one can be asked, established, the seed of the buddha sattva, seed of the dance of suncau, dance of suncau or whatever.

[13:18]

There is talking about the two types of stages or three types of stages. uh... the category uh... [...] Therefore, it is called a gyu. It is talking about now. Do you remember when you receive a Hebrot initiation, talk about a gyuang and a long one. Two types of initiation, right?

[14:19]

Okay, he is talking about the first initiation. Cosmeticiation is called. Cosmeticiation is called, the Tibetan word is called Juvang. Cosmeticiation is applied to the method of Tantra. Fabrication of, focusing on the body. Body has completely, inside the body there is all kinds of verbs and what they call it. Da and the loom and the and everything is there, fabrication of that. Almost like fabric. Channel with a drop. Channel with some drops and everything. And for that, empower it, to empower it to that, let's call it the causal empowerment. Causal empowerment is given first. And Of course, in order to give the causal empowerment, they usually give us the things, they give this, usually give a causal empowerment, and the Lama is usually, sometimes they don't give it.

[15:38]

The Lama. Yeah, right. Right. And sometimes they give it. We request it. I don't know, I have it somewhere down there. It gives you glass and thread. Do you remember the dreams and these things were the preparation initiation. And the next day, it's called .

[16:38]

The actual , the causal environment is given and lavishing, and it takes longer, four hours, right? So that's the I have initiation. So, and then after you receive, after you receive the initiation center, and then you do the practice. In the practice of the sadhana, and the sadhana involves the two sections, two major sections, jirim and dzogun. And jirim and dzogun, but jirim is the generation and the dzogun is completion

[17:49]

But in the Abad, sometimes I also talk about the indigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigigig model underline the details okay that's about it here that is in the outer part of the outer creation of the deity that's what that's called the deity it's also called an onion it's outer That's it.

[18:52]

What's up? Thank you, Richard. You're welcome. What's up for tonight? What's up for my... Anyway, sure. So, in fact, the most important bars of Jata are, in fact, those first three. That's the first three. Right. So, even though it's a longer text, it's always the commentarial part. Right. And, uh, in the, uh, We'll give you a stop, but anyway, in this London, the, the, the, the Triple Tantra, on the page here, 274 is talking about it, 274, He's talking about the Uchid and Kroene.

[19:53]

Right? On page 274. I'm sure we got all the way up to... We got up. This is called... This is... This is... This is called... What's it called there? Top of this triple dandran. And this, this is Kunjo-dunjo. Kunjo-dunjo is the war chain. The war habit, temple habit. So I think maybe when we just... And then we jump ahead a little bit. So maybe two seven... Nine three. Nine three. Here is talking about some, remember there was six standard, they made it scholars or the punditans.

[21:06]

We listed, here is Dr. He did say, you know The Root of Suffering

[22:17]

common perception. He said that. And then he also said that each of these also pointed out antidote remedy for that is to build up a pride of deity. He said in order to overcome the ordinary perception and to counterpart counterpoint for that is to build the pride of a deity. And to do that, the method of to do that is the killing is so important, he said. The killing is the generation of the, of the, of the, the product of the deity. Yeah, he said that. and the next one is you get that one the second person we see coded here is Nagajima Nagajima's theory of Rudolph's suffering is on the basis of a corner in the vital inner body it afflicts

[23:47]

your consciousness to create action of thoughts within that prana. It's based on the inner wind of that. And that the corruption of that inner wind which cause mental affliction and to rise to the misunderstanding on the self, the conception. He's saying that something has to do with your prana, with your prana with the consciousness, which is damage

[24:48]

the remedy to that or the antidote for that is the meditation certain type of meditation is very important wind meditation is very important So there are also, in Tibet, some schools, even besides the alumni practice, certain schools that practice only Lunggongba, Lunggongba. There is known as Lunggongba. And probably you have seen it, Lunggongba, which is used so much in meditation. they learned how to fly fly and how to levitate things like that from this kind of a technique that they found in the secret of that in the lung the air anyway that now the third person is called

[26:16]

Vajra Ganda, or the Ganda, or the Thibu, Dojitibuba, they better know, called the Dojitibuba, Thibuba is called, his name is Thibuba, a bell, the one who rings the bell, I guess. One who rings the bell, that is the Maasida, that Maasida's name, he said, the cause of the nature of the samsara is Namdo. That is close to the, I think it's, uh, the, uh, the Gyanapata. Probably the new, I don't look to several of the Gyanapata. Namdok. My guardian also went to Namdok. Why did you know what I'm talking about? Oh, my. Namdok, they used it. Um, because, um, he said that, uh, but you don't know about it to be said that it's sort of possible the nature of samsara is the namdo wrong perception uh... the result of that is tukha the tukha that is suffering the antidote for that is uh...

[27:44]

The nature of samsara, which means bewilderment, or the suffering, which is also Nantok. Misunderstanding. Misapprehension. [...] From the misapprehension, the result of that is you are suffering to God. And you have to have the cause of that. generated the cause of that Samadhi.

[28:47]

Now he said that particular Samadhi is generally difficult to generate easily, difficult to generate easily, therefore it is if you receive if you have a blessings from the bikinis and the gurus it is EJ he says so therefore to precipitating the blessings from the guru is important he says and the next one is king the Great King Indra Bhutti. Indra Bhutti said, the Kaurasimdunga means yes, the Dukkha, the suffering, the nature of Tamsara, his suffering.

[29:57]

The antidote or opposite of that suffering is bliss. And the root of the bliss is to depend on the Chakya legend. the producer from having a partner. The chakya is, chakya is, word chakya is used in the tantra widely, and chakya, meaning of chakya is, the outside chakya means seal, and also chakya is mutual, it's called. And then the path of a mutra means the path itself. The method of basically talking about the union of the sexual, the union of the practice.

[31:05]

It's called the Chagye Lam. And it's very important. The inter-Buddhist statement is that, right? And then they put saraha, or dang, and saraha is very famous also, Mahasiddha, by the way, saraha. And then there's another one, it's called toksepa. These two People are saying the root of suffering is the attachment to the... The way of it's very strong. The way of it's...

[32:09]

verbalize to the entity. Grasping to entity. That could be either could be object or soul consciously. Consciousness, if there is a vital entity, ego usually. I or Nga. And that means Dalatoshimba. Dalatoshimba means to you know, grasping through I-ness. Dalatoshimba means more like a general. talking about that includes you and the others.

[33:14]

He said the antidote for that is to meditate, the great meditation. That's a lot about it, and then they ask This person is a Biruba, remember? So when Biruapami, the rule of suffering, the queen and the moon, he think it like you. The dependence is produced, suffering arises from the dente, which is a kind of cause-of-fact relationship, connection with the base, the cause-of-fact relationship.

[34:41]

which is called the , which is the mental reflection. So the room of suffering is the mental reflection? Reflection about that is just merely, it's just merely, it's a common fact in the relationship it's a cause and effect thing. It's a common... It sees things that are not necessarily negative or anything. It's the general nature of a cause and effect is that a thing happens. So therefore, it's just the nature of cause and effect that can be the gears or can be changed, positionally changed.

[35:48]

So it changed Namjang Dendi, we call Namjang Dendi is kind of a cause of the fact of a pure perception or I'm done, don't think. We have that again, please. Yeah. What? That's what, yeah. Yeah, so he figured out that he thinks that everything The important key is that it's possessed or already not completely completed in our body and in the body system of mechanism or the fabrication of body has already in it.

[37:03]

That is the way to used through the mind with a practice to setting up as mechanically or almost like saying like a mechanically almost which means that using product and the root size and all these things are mechanically if you use it and then overcome of the mental afflictions to recognize, actually, mental affliction is not really bad at all. It is a kind of a transformation of some energy. And Namtok, Namtok, Namtok, in general, Namtok is supposed to be abandoning, supposed to be misconception, right?

[38:08]

the normal one is the mental affliction mental affliction and the misunderstanding of perception can be applied for your practice and to generate more to add to your experience better he said because one understood the basic system of uh... the nature of uh... which is pretty good side of it it's just uh... chemical uh... for example putting something two two or three times put together becomes something else so it's kind of a A modern scientist doctor can produce aspirin and all these things where they do not necessarily follow with all traditional medicine because they already know they have molecule.

[39:24]

And so it works fast. That is called mentorship. That's what I think. They know. See, that is those people who know the antidote is actually used. Some things. It says you may not be used directly taking out somebody sick people with some disease and putting another person. May not be. But some molecule take it out and then change the molecule system out. before you put the other people's body, right? That is exactly the same, Virupa is saying that this Namjang is somehow connected of that molecule almost like saying, changing, changing their quadration .

[40:31]

Right. So, Virupa is saying that the root of suffering arises from Mental inflection is a natural rising cause and effect. And the remedy that cause and effect will be changed. And this change is done to the mechanics of the body, which is already there, along with the mental practices, and causes a change at the deepest level. And plus that perception, they also change the perception. That's right. Perception changed it. And because of the... Only human beings right now, you and I, perceiving us that there was a lot of things involved, even when we were conceived at the time of beginning, that consciousness was also the vital soul of consciousness is traveling.

[41:34]

so fast. Within that store, they have incredible air bubbles, kind of dried. That is so fast. That is one kind of thing, the molecule of that moving. And their father's and mother's coordination of things, all that is and those are all tempted to it. Everything is tempted. Everything is interdependent. If there is no father, the mother alone, the soul transcendence wouldn't grow. If the father and the father would grow together and then You know, sperm and eggs get together, and then comes out consciousness draws about the energy of that perfect moment, that vital moment of time.

[42:43]

And it draws the soul, our soul, wherever they are. Maybe our soul is a billion light years somewhere else. It doesn't matter. That thing is so strong. And they say, speed of our soul cannot be judged by any other speed. It comes at any time. So we were maybe came in a different planet. And that's due to the karma too. Karma is also established. Karma of the relationship with the parents and the child also has to be established. And then everything is just wherever they are, everything can be done.

[43:49]

It's kind of like a big bang. It's conceived of being the fastest movement. Classically, we should travel. Travel on speed. Actually, we would say light is good. Light. Yeah. So that is . So Richard, could you explain, maybe one more way, what the difference is between this perfect and the work with the . And essentially they're the same thing. But what causes the emotions to turn in? Remember that there was five types of emotional and mental inflictions divided into that . These are the kind of .

[44:55]

so-called, to us, the mental inflection. And that the Piyogi sees and the Birubba sees that, what was it, for the greater clarity. So those are, I think, what Kaplan made you with the 10th formation. uh... uh... uh... i don't think you'd be able to get a girl to do it at the place which are quality of your place that's it but sometimes they talk about the house piece of a higher piece of a high on this uh... you know from the bottom uh... couldn't and uh... putting to fire You know, they heat it up. And when it's so hard, you see that the black iron is not a black iron.

[46:05]

It's transformed into a red fireball. But in order to have that, you have to have a piece of iron. Bada, mind, and spirit of all my children, all of us are human. We have to have that in order to become a Buddha. And also we have Dr. Amarsha. [...] Transformation is very important. Ne is N-E. Ne is N-E. Ne is N-E.

[47:11]

Ne is N-E. Then he remembered that his guru said that if one is, if one does not know the secret, the molecule or the changing of that, the understanding of, he's talking about it, if one does not know the identity. cause of fact relationship is always happening that it means ignored or does not know about that fact the cause of fact thing then even try to build up a pride of God or even try to establish the idea of shunyata meditation many many years will not it become another result it's not a result

[48:20]

yet it could be also a hindrance to a person who doesn't, does not know. It is possible to become a hindrance to some people. Therefore, one is ready to learn. It's like that, but usually they say Lama students are very interested in the dentist. So then he's talking about this, on the sixth line, line six, in the middle of that line, six.

[49:44]

That's the Tibetan word. Many people, common word, religious word, as well as the secular word. We use the . Dente is the interdependent course. Dente is the verb to set up proper placement. Now, first he said there are maybe five principal ways to build up the relationship or the dente. The first one, the very first one for the Vajrayana is the initiation. You have to have initiation.

[50:46]

One is very important. One is empowerment. One is application. One is introduce in a good nature, one can be like that. Setting up the initiation for the empowerment is the first sentence for the Bajayana tribe. And therefore, he says that the great Sachin Kungganyang, the father of the Satyapam, He wrote a text in the introduction or introducing the fornication to explanation on the subject of fornication.

[51:56]

He said, The text on the subject of foreign initiation at the beginning, he said that Virabha, the yoga, the powerful Virabha, to the vehicle of the Vajrayana It is important to the viewer accept the idea of the grid on the subject of the important airport.

[52:59]

Thank you. Therefore, it is the root of the interdependence. Establishing the intended is one good to leaving initiation or to receive initiation. That is important. So then the commentator This is auto-commentary. Generally, in all Vajrayana practice, most of the card is taken by a dente.

[54:00]

And most of the setting up, almost all of the setting up at the time of initiation. So then it's easily saying . If the Vajrayana or the characteristic of the Vajrayana mind, the mind required to begin with a disciple or the person, the person's characteristic of the mind is intelligent and to want to understand the Vajrayana or the Buddhahood in his lifetime. I mean, he wants to, in those kind of person, what should be done.

[55:11]

Then he says, well, for those kind of person, intelligent person, because thing is, to receive concrete foreign initiations from the Amara. That's a suggestion. To receive foreign initiations that usually can be sold. D-4. D-4. Yeah, D-4. Oh, oh, oh, oh. Some kind of this. All of them involved. One C-4. And one C-4. And one C-4. So. You're on that chart. That chart. That chart. That chart. I think you should have a chart of Walter. Oh, that's great.

[56:14]

Oh, that's right, even page number. No, but that's the outline number. The outline number has the page and so on. Oh, the outline number. That's right. So now, is he referring to a specific initiation? That's right. Or these four initiations that occur in any... Right. That's right. So he's not saying specifically, hey, Vajra. That's right. He may not be saying, Christine, you know, but you'll say, oh, he's from one side. the one she's uh... almost every every dot perhaps now they have but whoo how do you use with different date cannot use the right two steps i can use first up with the go mayor or can i want to control all right let's see what's my own

[57:31]

That's interesting to do that. Let's just look at that. This is Mark. How do we work? I work at 4 and 26 seconds. 2B2A [...] in your triple contract would look at page two sixty all that's taken a look at page two per se, what is it?

[58:40]

so that's right, that's right let's see 29, 2. [...] But anyway, okay. uh... the first initiation of the tour is called guang guang is uh... boss initiation

[59:51]

Yeah, we don't want to go up there. We need to find ways to go up the aisle. Beginning with the first place, and then with the other floor. Oh, yeah. That's all good. That's a great system, sir. Okay, I can do it. She's a big char. We need to go up a [...] char. Yeah, that's good. We're shooting some water. You know, sometimes it goes and complicates, you know. Yeah, yeah. John, sorry, let's go back to, we got the first, the five. Mm-hmm. I'll mention when you make it every three. Relationships. Yeah. It says that when you receive empowerment, not talking about just very

[61:22]

Dazam means sign, or understanding of sign, or water zham means introducing, or qinlet zham, or just blessing. So there is a, in tradition, in the Vajrayana, in the Nyingma tradition, for example, empowerment is, that's very interesting thing. It's just one way of showing a da. which means sign, one sign is they say, I give all the empowerment. Right? I'm sorry. Some traditions, some traditions, some traditions, let's say, I want to say, let's say Kalamaba tradition. I mean, they can't give a tradition. Empowerment, maybe, Kalamaba. Holds his hand like that, right?

[62:24]

You mean like the black hat, black ground ceremony? Doesn't say anything, you know, you get sifted like that. Yeah. That is also one kind of impromptu. One kind of impromptu. And it's called what? That's called da. Da. [...] Indication. Indication. Just indication of impromptu. But he's not agreed. Then there's ,, which is introducing something. They impart, and they say, come look at the sky. Look into the sky. Your mind is... They didn't say anything, any words complicated.

[63:31]

If somebody asks, what is my mind? Then they should look into the sky. So it's the pointing out of the structure. Pointing out is called water. And what that's called? Pointing out. Martin doesn't agree with that idea. [...] other union associations we received that is called it's not complete initiation but that gives you the opportunity to cite the mantra yeah it gives you opportunity to cite mantra to visualization a little bit but it's not complete fully

[64:47]

Then what is it? He says, That, first of all, you need it. That particular initiation and the text and the teaching itself has how to have some kind of unbroken chain of lineage. Chain is needed. So the lineage chain is very important. Then, after you have an inner chain, then have a shuka. And this third is some teachings may have been, that shuka means that maybe you can do some other kind of things involved. Some psychological, somebody made it up, psychological things. Made it up. What do you mean? That is a faith.

[65:52]

Like gold, you should open together, the trading is gold trading, and they put copper inside of the gold. You know, make it debased. If you have a debased teaching, then it won't work. It says debased. Debased. Debased teaching. Without debased teaching, you need to live without debased teaching. Then you needed a person who's giving initiation, the teacher, namely, who knows how to set up the identity on the disciples' body-minded speech and into a four main aspects of

[66:58]

about Buddha's body, the wisdom body. To be able to bless or something someone knows exactly. Someone knows what he's doing. If you find that person, uh... someone else who is perfectly what it says, then you can receive through the big mandala then you receive the mandala, you need a mandala usually the mandala is a sand mandala or the fabric what to call the painted mandala truth even the mandala said mandala or the created mandala if it is necessary yes it is yes it is and then what do you call the uh...

[68:30]

He said the commentator, also quoted from the Sajjapitita, said something in his Sajjapitita's writing. He said, Wong Guru, to receive empowerment is not the beginning door of the Dharma, just not the beginning of the Dharma. the opening of the door is not. The Diantric Vajrayana tradition is to using the identity, the interdependence acquisition, is used for the path. Therefore, you need a precept of how to set up the identity. What is actually setting up things is kongbo and kama.

[69:34]

Kongbo is a skandas. The five skandas. Suk means a form. Chora means a feeling. What do you call that? elements that goes into the vein. Some kind of, I don't know, the Western medical doctors explain, when you eat the food, you want to digest, there are stages of ways of digesting the food and the

[70:57]

Then after all, the best quality of what things are becomes a marrow. And from the marrow, then it's produced blood, right? Or blood comes first, and then the essence of blood becomes the marrow, right? That is called... ... [...] You've got a pombo, which is the skandhas. The cum, which is the constituents of the elements of the body. Digit is the sense basis. Digit. Sides, taste, smell, and touch. And the

[71:57]

awareness in the sense of taste. Then on those materials they planted seed of Buddha into those kind of forms and so seeded. Then it's found Without those, you cannot plant the seed of Buddha. Said Sajjapinda was saying, you know, by planting the seed of the Buddha, and the one can make Buddha in his life. Therefore, the method of that is so-called initiation. So only nothing. Okay, maybe we'll stop there.

[73:05]

Okay. I'm sure I don't want to express any doubt, but it is a great simple to expect that, you know, you've truly received initiation, and I think you know, hundreds of people, and... Well, some people really gather, you know, because we're so nice of people. You know, at the same time, some people miss other people, so much need to do it all day. So it's kind of a good or bad counter. So can you say that if you go to an apartment and that you can tell whether you have received it by the body of speech or mind? You can tell, like, particularly in speech, you begin to speak your mantras in Sanskrit, in the mind you begin to have union. with the body, the distinct feeling that arise from the empowerment, so you should know whether you feel empowered or not. But even if you don't feel empowered, you get something, right? Well, if you sit there, what's happening is the initial blessings are words.

[74:08]

Blessings are usually words. That's right, most people get it. Right, mostly blessings are words. And unconsciousness is still with seating. So it will take maybe 18 large times to become a wake or something. This is unconscious receiving. Yep. wonderful and then we think we will make it even further more uh... more uh... more uh... interesting leveraging yeah so that's fine

[75:04]

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