we're talking about the guru yoga after meditating for a long time generating the buddhijita compassion and proceeded with the refuge practices and then secondly that your guru yoga practice is as usual that one can visualize the guru on top of your head devotionally and then at the end of that session that one should also think that guru is dissolved into yourself which is that dissolving the guru and to yourself, there's two things accomplishing.

[01:08]

One is the conventional merits and the other one is the absolute merits and two types of merits. Cok Nhi is called. Cok is a merit. Nhi means a two. So accomplishing quickly those two types of merits by just practicing guru yoga. So that's the necessity about the guru yoga practice. Thirdly, then... After being finished your grigha practice, it then generated from the syllable hum by repeating the hum. Then as you go with the sadhana, where there is starting with the protection of the wheel.

[02:23]

Yes. Sung-wee-kolo. Sung-wee-kolo is the protection wheel. Sung-wee-kolo means the protection and wheel is kolo. But there is a repeating in this system by repeating just only seed syllables, home, three times. First, second, and third. The first, by repeating first home, that spontaneously you create your protection wheel and the second hung repeating that then you can all instantaneously generate the palace which is the palace and the third time which is just generating the in the center of that palace on the lotus and the sun disk on top of the four maras and and then your self is self-generation is started the Gedoji the Hevajara is called Tibetan is called Pe Gedoji Pe is the noble

[03:53]

that intrinsic nature of that nature of that vajra of yourself is a non-dual aspect of the great bliss and emptiness that is the intrinsic understanding of the self-generation of the deity itself and then apparently visually that one can also start generating the colors of body such as blue and for the eight faces and the sixteen arms and also the consort, the Vajranaratma, or the Dagmi Ma, Yum, Yum is the mother, Dorji Dagmi Ma, which is the Vajranaratma consort, spontaneously generated.

[05:08]

Her also body, color of the body is blue with one face and two arms, with it embraced to the father. That body the image itself is , which is image that is in the looking glass image, which is a looking glass image. The image that appears in the looking glass is not a solid, but yet it is very clear, vivid clear. So therefore, your the image of yourself generated should be likewise. Zungi is image. And Melong is the mirror or the looking glass. There's no entity of any substantial solid.

[06:14]

Nothing is like physical solid. Nothing is there. But it's a clearly visualized clearly is like a in a modern time would be like a to our knowledge would be close to understand for make sense for is usually a hologram hologram is very close you know the hologram picture is very close because then you cannot you know grasp anything but but you can see the three-dimensional if the good ones you can see the two-dimensional picture, right? So Sumiya like that, that is that you have to visualize. This is also referring to all the visualizations of the Vajrayana. Now, not necessarily Vajrayana, but all the tantric visualization of deity or avaludkishwara or Tara or Kriya Yoga, Anuttara, every visualization is that.

[07:15]

It's very important to visualize in that nature of mirror image later that is very important now here it says if you are not able to catch all the details of the parts of the heads on the limbs and too many 16 atoms and eight heads and four legs and so on so forth if you are the beginners then the best thing is the single form of a I have Vajra, which is just like us. One face with two arms. Gye Dojita Niba is called. And usually there's... In this case, the right hand is holding Vajra, and the left hand is holding Turpa, which is the Kabbalah, the skill cup.

[08:20]

And also he's holding up. And this time he has no consort. So a single form of them. One aspect of gender, male gender. So the female aspect of it is symbolically held with a katamka, which is the staffs. You can hold it. And you can do that. And then there is, usually there is, in the body contains the three types of vajras. Of a vajra body, it's called. Three types of vajra body. Kudolchi, Sungdolchi, Tudolchi. Kudorji means the body vajra.

[09:22]

Sungdorji means speech vajra. Tukdorji means the heart vajra. So that each has its own figure of deities. But if you are really simplified visualization, it's just om visualized. Om white represents the body vajra, hiruka. and A, red, is the speech vajra, red, hirugam. It's a seed syllable, rather than figure of deities. And Tugara, the heart is the sangji, Tugdoji is called. Tugdoji means that the vajra heart, and nature of that is a seed syllable, home, blue. which means meditating as soon as we were generated as a figure of the deity itself.

[10:31]

And simultaneously you can also generate the syllables at the same time usually. Is this a self-generation or a generation in front of you? Self-generation talking about. This is talking about self-generations. And Kudus, the Padre Vajra Hiruka, and Speed Vajra Hiruka, and Heart Vajra Hiruka, are talking about the all-encompassing, all the gathering of the Buddha, the Buddhas. of the alternative times of their body, their mind, their speech, talking about that is contained within you in the form of the syllable of our home. That is very important to visualize. Those are the visual of

[11:41]

The Hiruka form of visual of that and yourself cannot be separated. I think one yogis or the practitioners think cannot be separated besides you. But you are the one who is the Hiruka. So you cannot be separated from that image of the Hiruka. And so that is... to reflect or try to remember that while you're meditating try to remember that you are not putting something from our side inside but you are becoming inside inside or in that nature of hiruga so in order to do that for us is to remind I'm not the only person I am hiruga So I'm not a person, I'm a hiruka.

[12:44]

You know, you have to repeat that inside of your mind. So that's a very important part of it. Does it literally change your molecules? Sure, then after, you know... Vibrations are higher. Yeah, the vibrations are higher. Seed syllables are very, very powerful. Purify. Kind of purifies all those things. Because the rings are... from this that you find on the ground and stuff is like from the collarbones of great yogis, right? Yeah, bones actually, many bones. Many bones? Yeah, many bones. Not just the collarbones? Yeah, backbones also. So they change with mantras? Yeah, right. Teeth and omāāo. So then you say omāo three times, omāo, omāo, omāo. And then also during that meditation about the self-generation of the Hyuga, it is very important for the practitioners to remember when at the time of the Guru Paja Guru giving initiation, about initiation, so each time that Lama introduced stages by stage, that is initiations,

[14:00]

So then it is a time for you, at that time, to try to recollect what is the meaning of these stages, you know. So that is very important to remember. Because at the time of the initiation, the Vajra Guru blessed your body and mind in speech. and so blessed into Ayuruga body, mind, speech, Buddha, body, mind, and speech, so that you should still carry the memory, a recollection of that when you're doing everyday meditation, supposed to remember. Because the blessing body, mind, speech was the The not ordinary thing, it is an extraordinary thing is called Yixi Gu, the body of the wisdom.

[15:03]

So you are already introduced by the Lama at the time of initiation in that manner, the wisdom body of your body and mind speech is blessed as a wisdom body. And so you should kind of remember that. So then that is, after all of that, you are not overtaken by automatic conceptions. Automatic conceptions. Taman nam toki mizuwa means not by overcoming, overtaking, or mizuwa is overtake, not overwhelming. by the automated conception so it is the antidote for that is to recollect the identification of yourself as Lama told you so when the Lama told you so at the time of initiation and Lama introduced you as you are not an automated person so that during the session

[16:19]

Each session, if you're doing a session one time a day, or three times a day, you should remember that. Nanda Riksumi is called Inidat Nawa and Thakupa Rik. Nawa means the two appearances of yourself as a deity. Thakupa means that what you hear is the sound of mantra. What you think is the enlightenment thought. the combination of wisdom and compassion, two in one. And those are the thoughts of enlightenment. Thought means you always have compassion, very strong compassion all the time, yet the intrinsic nature of that compassion is emptiness. And so emptiness and compassion is all the time. Wherever there is emptiness, there is compassion. There is compassion, there is emptiness all the time.

[17:22]

That is where the Buddha is, the Buddha, and that's what you think about. That is a necessity. Those are the extracted instructions for the beginners. If you wanted to elaborate it, If you are able to take an elaboration of that practice, then you can do the sadhana. There are four branches of sadhana. Yogas or six branches of yogas, whatever you like to take a true choice of sadhana. Yala means a branch for these divisions.

[18:25]

And there are four divisions of four branches of the things and six branches of things you can take whatever you like to take. So nyamsalempa means to take it into practice. because it contains all the three types of dharma. It contains the transformation of the body, mind, speech into deity. It is very extensively also introduced when you do the four or six limbs of the practice of Hayavajra. it has contains and then talking about here is that in actual there are three inner kind of extra inner extraordinary dharma three types of dharmas which are actually saying in

[19:41]

sour, tongba and sungju. Talking about the sour is a clarity and tongba means emptiness and sungju means a non duo, two in one. So you have to takje means to cut doubts about the clarity. Once you have clarity, it's completely clarity, no doubt about it, completely clarity. And then on top of that clarity, then don't forget which means it's sealed with the emptiness. Make sure that clarity is not alone itself, it's entity by itself. There is no entity of any situation, of anywhere. So therefore, the nature of the law of this phenomenon is emptiness so it is make sure that understand that even though it's the absolute clarity of the visual of any image of clarity it can be beyond that is always there is emptiness that so make sure together means you feel it or make sure come confirmed yourself as a that philosophy of emptiness and then

[21:03]

That emptiness and clarity take into a, cannot be separated, sungju. What's dawa? Dawa means an adverb. In sungju, the dawa means to exist into a tree. Yeah. Inseparably. Inseparably. The three exist inseparably. Inseparably. They are in the two layers down in that limit. Clarity, emptiness, and what's the thing? So are the clarity, touch the doubts, don't they need that? Sealed with emptiness.

[22:05]

To meditation on those clarity and the clartiness of the undoubtful clartiness. And also... the ceiling of the emptiness and well and those the preceding explain or the simultaneously born the characteristic of the these three things, clarity and emptiness and two-in-one, those are talking about. It is your own nature of mind, in the nature of illusion, the conventional, the impure perception,

[23:24]

It was spontaneously born without any basis whatsoever. These dharmas, clarity and emptiness, are two-in-one. The nature of that is even in a common perception level. It has no, there's no basis of it at all. But yet it is spontaneous, born. Okay, and page one is three, three, two, three, what I? Three, two, three, okay. Number seven. So you kind of still remind in your conventional, in your ordinary perception, still you educated yourself as these things are in there.

[24:44]

At the beginning there is nature that that is the way it is. and you should kind of confirm yourself. And then Gosung Tingjitimlas. Gosung means the body and mind speech. Tingjitim means to restrain yourself with discipline. Body and mind speech has to be disciplined. And Samgannandodara means to return your Your mouth of a thought is called mouth of thought. It doesn't make sense. Mouth of a thought or the beginning of a thought. In other words, the beginning of the thought is... Catch the arising of thought. Catch the arising of thought inside. Turn into yourself.

[25:47]

rather than looking outside. Then, focusing, in other words, catch the beginning of the thought, turning into the subject of these three dharmas, the Sawa and Tongva and Sumju, Clarity and Emdenness and two-in-one. Okay, now don't read too much. Okay, I understand. So after all, one should understand that all outer and inner phenomena of all that, whatever it encompasses, all the knowledge that exists inside or outside, inner mind or outer matters, everything is together into actually into your mind. Rangisimsh Dula means into your mind.

[26:50]

My mind was still, after all, everything goes into your mind. Therefore, one should, yogis should think that there is nothing outside exists permanently there other than that your own mind, right? So everything is that. The definition of the consciousness or the mind, what we are describing ourselves, is the definition of that is the clarity. Mind is very clear. And then it cannot be, medroa means it cannot be lived out. That clarity is, mind cannot be removed, a clarity from the mind.

[27:54]

It is always there, as maneuver, wherever you move the mind, there is a clarity, it's just like wherever you move the light, there is the light always goes. So medroa is unmoving? Medroa is unmoving. with the definition of that is the clarity. If you examine that clarity carefully, then there is knowledge, awareness first, and then there is never, which is stillness, then there is chalk, means the direction, then there is cut off, means the color. And then there is Yip means a shape. If you examine from the point of view of the knowledge or awareness or place or direction or color or shape of anything to examine to that measure of the characteristic of the clarity of the mind, you will not be able to find at all.

[29:09]

that you cannot find it, absolutely, you cannot find anywhere. There is nothing that is accomplished within that set. So therefore, is the 东巴心亦人心, the nature of that is the emptiness. The nature of the mind is emptiness. And the characteristic of the mind is clarity. Understand? Tenyi is that characteristic or definition, sometimes called definition. Definition of the consciousness of the mind is clarity, and the nature of the mind is emptiness. Right? Tadana. When you look the mind, and when there is time which you cannot find either inside or outside anywhere, And that is, it becomes, it's called, now you have completely, you know, doubt is removed.

[30:19]

If you lost your doll somewhere, in your somewhere village, if you go in everywhere and couldn't find anywhere, then at that area, you doubt or any hoping or expecting that's cleared. You know, you can doubt When you examine the mind itself, when your mind is looking for the emptiness, you see there is a mind or the awareness, that awareness is There should be awareness in order to examine the nature of the emptiness of the consciousness. So if you... That's the nature of the emptiness of the looker, the one who looks, one who is investigating.

[31:29]

And the investigator itself is the... the definition of the mind, of the characteristic of the clarity. And so, that is Selva, which means clarity. At the same time, when the clarity, at the moment of the clarity, it is also emptiness. At the moment of the emptiness, it is already clarity. there is no ... is intrinsic nature of that ... is called clarity and voidness it cannot be dual it is always one and that is the expression for that vocabulary there is this vocabulary and it is called

[32:33]

Nimi, or sometimes called Nimi. Nimi means non-dual. No two, in other words, no double. Sungju means two in one. Jutel means beyond words. Jumin means uncreated. And then another vocabulary is the Tenjijiwa Yeshi. The wisdom, some materials are born wisdom. Those are the names, different types of names of the various of experience level of yogi described. That is the Dhatam. Dhatam which means a sign. It's a sign or conventional explanation for that explanation, words.

[33:48]

So that what you have been experienced, or two-in-one, beyond explanation or unmated or spontaneously upon wisdom. All these things are just a name for that. It's not really a substantial part of the experience itself. And so one should understand Trong of Chalice. So within that, with thinking that, then For example, in the time-wise, the time is the past and the present and the future times. That basically means that the time of the consciousness of the time past. When you're thinking about a momentarily stop and thinking about dissecting or the division of the time, at the time of the past, when you're analyzing, they're already stopped.

[34:59]

already got, means it's ceased. And the past momentary of a thought of that's already ceased. I always think about it. Yet in the Maongba, which is in future times, yet absolutely nothing has happened, or not to be born, not yet born. And the Tadaro Isheba means that in the momentary, the mind, the awareness, just merely clarity, without ceasing at that moment. That moment is the momentariness of the appearance of the momentary of a situation. That is, that you are seeing your own face, true face of your consciousness. And so you meditate that, right? That changes your own face. you are seeing it and using the gums and then at the practice level the first when you have a clear when you're thinking about the samadhi of the consciousness as a clarity if you have a clarity of you how you are you can cut there and you decide completely as clarity

[36:27]

And you just pause your mind. Samadhi posture, pause there in the clarity. And when you look at it, all you see is the clarity around. It's some sort of totality of the clarity, like looking into the crystal ball, which is kind of clear in everything. It's just like looking into the glass like this. There's one of these magnifying glass or the camera lens. When you're looking into the wide-angle lens, you have a completely wide-angle and clearly captured. Everything very clearly. Is it like a tigle? No, there's not a tigle, but they're talking about the viewpoint. Saja. Saja means they're part of the clarity of the consciousness. is just like looking through the lens of the white-angle lens.

[37:32]

And so you'd make a... And when you see that clarity, and just your mind is seeing through the wide lens, lenses of camera, at that time you are beginning to see yourself. You are seeing that you are not yourself, but you are just understanding of the definition of your consciousness. The definition of the consciousness is clear. And then afterwards, once you see that, yet then you have to make sure that, feel it word emptiness because it's a very important thing is because the intrinsic nature of the clarity is there's nothing is exists anywhere in any shape anywhere so it is must be an emptiness must be space then you don't get yet to be the field

[38:50]

Now, if you don't see anything, he says, you don't see anything, any clarity, anything, when you look into, concentrate your mind, and you don't see anything, and you're just almost like vacuumed, and you're looking into the sky, deep into the sky, and when you look into the deep of the sky, you don't see anything. Well, at that time, you are beginning to see the the other side of the nature of the mind, which is endless. So you begin to see that. So at that time you just stop that, but you don't have to be complicated or sophisticated or be proud about it or anything. You don't have to be proud about it. What you see is who you are. and then you just stay there, paused and clearly.

[40:04]

That's how you meditate. So this covers not only Vajrayana but also the basic training of the mind, come about situation like Samadhi Hine. Vapong Hine and Vapong is very very precisely explained here. Okay, then we can stop here. That's a lot. What? Wow, thank you. Okay. Cheating on the potion.

[40:38]

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