And now the page 284, I'm reading here, Gunjo Lundrup's Gyu Sum, the Triple Tantric, Triple Tantra Instruction by Gunjo Lundrup, Continuum. And then it says, Niba Pong Rangitamziki, Simosun Shedat Shavad. the Samaya is talking about the Samaya there are several different Samayas here now it's talking about the ladder or Chimasum the ladder three specifically is explaining the here that is three one is Sawatamzik which is Samaya of the eating samaya and then it's talking about the second one is the sumay tamzik samaya of the protection and then there is a midaway tamzik that is the samaya the things that are not to be separated so

[01:27]

Those are three things are called outer specific explanations of the Tamzik. So first of all, it's Saira Tamzik. This is a kind of two Junji Saira Tamzik. This is, by the way, Kurt is missing a little bit of wood. The Sheptyu is missing wood. Tijunji means on a daily basis or every day. There is Samaya, eating Samaya, that is something that has to do with a pill, Dizi pill. Dizi pill, the nectar pill, it's called Dizi Ribu. And Dizi Ribu is, by the way, you can, the authentic Dizi Ribu, you can obtain from the lamas in the so that each desiribu may be used authentic ones which means that lineage wise and the desiribu has also something has to do with the consecration and the lineage and the or preparation and those things authentic

[02:54]

ways to provide the dujiribu so anyway dujiribu is basically pills you can eat it it's not a medicine but dujiribu is part of yoga's eating habits of Samayam then there's Thabarajit Sarayatamzik special occasion, special Samaya eating is Chojukolo, the feast, the ritual feast that was involved with the ritual things. So here it does not explain We have to go through that maybe, find out the text.

[03:59]

So which means you must follow with the text in which that explains each of these, how to use it, how to take it. So you do that. What would you recommend? Well, desiribu is basically easy to get from the Guru. You can provide desiribu in the Bible. And then you take it with desiribu. You received from his holiness such a teaching and you're doing this particularly If you, maybe I would suggest that you receive this teaching from this lama. So you can do that.

[05:04]

Basically it's the commitment. Talking about the commitment, which is . 14 root commitments and then eight branches of commitment altogether there is 22 commitments and Those are also, you can also study with it separately. The name of the text, you can also study with it. Details, explanations, we have, I think we have also text books that if you like to read it out, we'll be doing.

[06:16]

Yeah, it's called a tulbung. So that, however, then the practitioners must follow accordingly with those precepts or commitments and absorb these things. So they're the 14 root and the 8 branch, right? Uh-huh. There's 14 root branches and 8 branches. All together is 22. And then there's things that are not separated from you. Commitment has several things. They are not separated from the body, not separated from the speech, not separated from the heart, which means ku mitava.

[07:27]

Not separated from ku, the body, is you're supposed to have a picture of a hava ajra with you. And sung mitava is you're supposed to have a leg bum. since it's sadhana would be the part of it. Anything that, that root, vajra root, torce chikang, well, if you dare it, that's fine if you keep it with text. Thuk midawa is torce and the tibu, the vajra and the bell is to hold. 285? 285, line 2. Right, right. Doge and the bell that you can have it and draw it.

[08:30]

If those people who doesn't have it out, or brands, or doge and bell, then you can have the picture, drawing pictures in your textbook. or in your satana or if you carry it. If you don't have it. Simple. Consecrated symbol. Right. With a characteristic of the bell.

[09:41]

Well, there are five wrongs, and then there are some letters, there are letters. Chan-ni. Chan-ni is a kind of characteristic or definition or that like that. And then you... How simple are you? Actually, if you don't have that, you can have a symbol, paper, you know, paper picture. But if you do have, then you should have also remnant too, to that balance, you should have a consecration. Remnant is consecration. So sometimes if you have in a hurry or such a kind of emergency case, it's okay with less than six days separated from that, it's okay with an emergency case.

[11:04]

But in a normal case, You should have every day with you. You have to keep it every day. But you don't have to carry that in your bathroom. When you go to the bathroom or something like that, it doesn't mean that. Place where you sleep, you should have that. Those are there is no need to particular instructions to [...] do by the disciples specifically but however

[12:08]

which means you should know those commitments what you should be doing so this is kind of an introduction for the teacher to explain to the new students in detail or briefly or simply whatever this is you should tell the students that saying here then he says having received the initiation that which is the root of the Vajrayana.

[13:14]

That is the . It is beneficial for you and others by keeping hold very precisely to keep the Samaya. That is the . That is the best teaching. precepts. Among the precepts that this is the real supreme precepts that many lamas said previously keeping Samaya. As it is quote, as it is said here from the Zedong Chubo, that text, which is not accomplished any supreme other than falling into law realms by although meditating profoundly

[14:39]

Although one is very enjoyed to study with Vajrayana, but it does not happen. It's his own state of mental devotion and commitment. And then it does not work, these things. But instead the actual result will be creating oneself is going to law. It is not accomplished. This was said by Lord Buddha. So the Lord Buddha has said this.

[15:42]

Therefore it is the devotion and the commitment. Samaya is very important. Therefore Lama Chalavungle never observe. Then it is of course that you should never observe to receive initiations from Supreme Lama teachers having received one and after you received initiations then you have to also find out profound teachings everywhere wherever there's good teachings you have to find out and then those It's always fun. It's always fun.

[16:50]

Even if you go, go, although you just look for everywhere, every places you can try to. The meaning, the essence of meaning of usefulness of this particular commitment, precept of commitment, if you don't have this, if you miss this commitment, then it's a Damsa Sebe Kung Ru Yin. Damsa Sebe Kung Ru Yin means Kung Ru Yin is the rotten house that built This is basically what I'm reading is the author's colorful.

[17:52]

If you, if one is to protect Samaya and by rapid students, He could have accomplished the Buddhahood. in the Enlightenment stage within sixteen births nine times the Buddha said it the Lord or Thala means the master the master of the sentient beings referring to the Buddha he said

[19:05]

for the benefit of sentient beings. Toe Tzalak. Tzalak is a master or principle or king. He is talking about himself. I myself is a Very little study and also absent of wisdom. Ah, these are metaphors. From the well explained in the Aquarium of the Vajrayana, stainless Vajrayana, having seen this, having seen and having studied with these things, I request to everybody where my palms are together, please do keep the Samaya and take initiations.

[20:24]

That's his saying. That's colorful. So you said it's colorful. What is it called from the what? Where? We'll check it. We'll check it. We'll check it. Now they're talking about the Kansa, the person, to that person who received Samaya and possessed completely the pure commitment and also who received it properly, initiation. Then there is Jiberimba, the Jirim, the generational stage.

[21:28]

There has a Yala. There are four branches or six branches. So that's... Yeah, so the sixth... The 6 are the 5-2 targeted plus Dojisan. Right. And the division in the 4 is... What is that? Nyanpara, Nyanwa, Nyanpara group chain. Yes. The... Right? Nyanak. She talk. The 4 completely. Yeah, Samsung, Juba, Juba, Juba, Juba.

[22:32]

Your Juba. Okay. Four accomplishments. So the practice of Peiwajara, Jetsundakpa Gyotsam, exposit it in four parts. And subsequent commentators such as Murcheng, Konchukungo, others, exposit it in six parts. So that's the generation stage, four or six. which means the recitation of a mantra that is the branches of path and then Jensik is a fire. Jensik is a fire. Jensik is a fire.

[23:34]

whatever those should be studied or should be shown to the students. And then usually the teacher should let them know, students learn, and then let them practice. After that, when you finish that, then students should be practicing Yeah, mind, mind practice, slow jang is the mind practice to the power. The core, the, [...] the. is inseparable, right? Then there's such a kind of specific term terminology, the lambda terminology about the view called Tawa.

[24:48]

Tawa is a view. Then it's a quotation, it's quoted from Jizumite. This is just a return saying is those who are proper container of the students then teacher should show the branches of the the generation then teach you how to do the recitation of a mantra and then teach you how to do the ceremony fire ceremony and make that mind is very means to perfect their mind pure

[25:59]

The mind is very perfected. It's perfected. It's perfected. Perfected. Perfected. Perfected mind. And kind of purified. Purified. Mm-hmm. Then it led them to practice the view of the Tao. And here the Tao is talking about the Tao Kunde Yermi. Let them do practice. Train. Train is good. Let them train their mind. Purify too. Purify too. Purify is kind of more like a practice. Training. Training your mind.

[27:01]

Niam salim? Niam salim is taking practice in... Yeah. It's the actual Niam. Taking practice. So Niam is experience. Su is in. Len is receipt. So receive it in your experience. Oh, I see. Take it into practice. Take it into your mom. Yeah. Take it into your experience. And then... Gunjo Lindo himself is calling from, I think. Gunjo Lindo is a very, very poetic man. And it's so beautiful to write it out in this process. The beginning of the sentence has . Dr. Lobin is the Vajral Anchariya and Dr. Tekpa is the Vajrayana.

[28:13]

Dr. Namsi is the four types of initiation. Dr. Chang is the result of that is the Vajral Dara himself. That is a . That's the middle kind of bracket. Then the next chapter. Now it's talking about some kind of , right? Yeah. Well, for the first time, we're in material that's also contained within the Blue Bull, starting now, on page 177. Blue Bull, on page 177. Janice, do you have it, too?

[29:26]

All good. I'm fine. Did you get any also coded? Well, that's true. So at this now, March and Konchak-Ludu and Konchak-Nau and Shudak kind of, you know, parallel. Oh, that's good. Both covering sometimes. Usually, you're actually on your construction book, there's a little bit more. A little bit more detailed. Do you have any way to look at it? No, I don't need it. You read it. Well, you read it. Page number. So we're beginning on the big page. On the outline, we're now at Roman Mineral 2, number 2, the means of guiding the disciple on the path.

[30:34]

Try it. Now the kamsa is the disciple or the person. Loma. Loma. Student. Jira is to teach. I know. To lead, to guide, to teach through this method or the way of it. I can't even ask to that. To cut the elaborations. Cut your wacky ideas, right? Cut the branches out, you know, making like a tree, like it has heavy branches, pruning. Pruning the way to see the clear light. So the pruning is our job. Well, pruning the... It's a non-talk, right?

[31:43]

Yeah. You don't like the non-talk? Your conception? Well... There are lots of things, you know, to cut it here and here and here and here. In order to do that, first one should recognize the guin-xi gu-gu. The guin is all. Xi is the basis. The basis of all. And gu is cause. Gu is the, what do you call, tantra. Now the way to meditate is telling us at what level of stage of a human being should meditate or should apply this view of the Kunde Yirme. And then he is telling that

[32:46]

at the level of the tantra that the cause of the basis of the fundamental mind original mind, state of mind that is the where we have to analyze the view. So in order to generate experiences on the cat? Yes. the experience but is that like... I thought niyam were kind of... art forms that are obstacles... niyam means any kind of experience?

[34:01]

niyam which means the word niyam means it's any kind of experience but the deer in the ear here obviously pacific lamb day niyam is talking about right? in the lamb day niyam on the... each lamb If you drive the path one by one, each time on the corner of the path you experience different nyams. It's all kind of a metaphor a little bit. In order to generate that, then you need to Lutabgyu is the body that the body imaged Tantra is called body imaged Tantra to that body mando Tantra you received a wangshi applied wangshi

[35:18]

well according to the four types of initiations then connected with that then you so-called method of path the meditation on the path so the Wang Xi is applied on your body and that is a path, actually the path is not separated So once you have four paths, four initiations, and they're doing this, the result of that is you will have five fruits. The is five results, the five bodies.

[36:19]

The Kurum is a manifest. So far, we just finished establishing the Samaya as a foundation. And so now we're going to go through the means of guiding the student and the disciple on the path, which has the source of all cause tantra. That's a cause, juju. The body method tantra. And then question five, who the body says the resultant tantra. So these three. so you can kind of you can kind of get a sense i mean with this whole thing we spend on it's just one box but the magnitude at the magnitude of the so there's a little one view and then there's a lot

[37:49]

Then goes to establishing the Samaya as a foundation. So we just finished that. Well, now we come back to the first... method of how to train a student. That topic is here right now. So to train the student first involves with the topic is and the preliminary and also . So we're actually the You're now going to train in meditation in the view, right?

[38:51]

Right. And that has a preliminary actual... Oh, right. So first, you're using the disciple on the path, and the first of that is to train in the view, and the first of that is a preliminary practice. Okay. That's right. Tangbu is the reverend to the... Tangbu is, I think, the reverend to the... This is a kind of, I think it's a one, two, three titles. I think it's a, this one is a, Kangbo is referring to this, not here. Well, let's read it, what comes up. While talking about Nguanjo and Nguishi, there's the preliminary and the actual things, right?

[39:57]

Nguishi is the actual two, but the first tangbolab, which is again back to the Nguanjo, right, the preliminary, involves Chosok, Chosok Chepr [...] Mendei Nancho, now it's the first yoga. Mandala offering is the first yoga. Number one. Mandala offering is The purpose of a mandala, you know, the first thing is, the purpose of that is to try to, in order to reach the enlightenment, you still need, you need some kind of merits in there.

[41:06]

Accumulation of merits. In order to, you know, do that you do the mandal offerings then the next one is Dikpa Dikpa Jor Chebao get rid of the absogurations Chilip Jor Chebao Laman Anjo, very clear. The yoga of the guru yoga. Guru yoga is so important because everything, something happens to our mind and body, something has to do with the blessings. And that is...

[42:12]

completely, totally reliant on between the relationship with the Guru and yourself. And so to improve your relationship with the Guru is to do the practice of Lama and Angel. And through the practice of Lama and Angel, then you also receive or enter blessings into you. Juk means to enter the blessings into us. Now this theory has three topics. It's just mentioned. The English is in Mandarin. Okay, now it's talking about the the mandala offering to accumulation of a man in order to accumulate merits you have to do the mandala offering so that is talking about yeah right that's right you understand that now it's talking about the place where you meditate retreat or

[43:36]

wherever you are going to practice is the next place and that's Yidang Tumba that is a place to with your mind but Enxing which is very quiet in that kind of place you have to look for and after you find that place then you mental Tsumbungala Mandala plate, this is talking about plate around, plate one, and then put the rice, heaps of rice. Sumbunga. Five heaps of rice. Or sometimes you can make a Dorma out of me and make it five Dormas. In the center is one Dorma and then the four directions, the smaller Dormas in the, you know, put on the mandala that is could be Tsumbunga or rice hips but the rice is also usually mixed with the water with the saffron colored water mixed with the moisture a little bit so it's easier to sit on the mandala plate then the Jijuru and Chubatangas

[45:03]

you find any offering materials you can put in your shrine. In the Ranga Dundu Chebe Mandala that is the Drupal Mandala and Chebe Mandala is two types of mandalas talking about here. The first Drupal Mandala is that you make the Dorma usually make the rice, the dough, mixed with the safari, make the dharma and mix, put it in the plate and then you put it on the altar. That is where you worship too. And that is called a dhubay mandala. And then dhubay mandala is you carry on your lap with rice or jewels or that thing. You put it there, you do putting the grains on top of the plate and changing and while you are doing that, you set a mandala offerings.

[46:12]

That is called the Chebe mandala. Chukang is the size, the normal size is a chukang. Chukang means a cubic. From this cubic from here to here is called cubic. That is the wire, that's fairly big. Mostly small, but this is small, it's okay, but it's flat. And then that, and then the water that... Yeah, well frequent on Tisan is sometimes referring to the saffron. or the good smelling flour. Mixed with that, which means clean grain. You want to use the grain or rice, first you wash them and then dry them and then use it.

[47:20]

The grains should be healthy grains, not the broken grains. Rice healthy grains, long grains. and so Taguan Chaam is prepared beforehand Taguan Chaalas and Natro Dang Chitru Tule Pepe says Natro Dang Chitru Tule Pepe means to come to the time to either it could be Natro is morning and Chitru is afternoon and then you sit down on your comfortable chair or seat virtual cross Cross leg. If you're not able to do that, cross leg, then Sembei Gildong is the half-cross. Look what that is said. Then here it says Kho Lai from the text.

[48:22]

Kho it. Yeah. It says, having made cross-legged asana, then you worship to lamas and buddhas. He said. Then another text, called Doji Ben Shi, from the Ben Shi. Having sit comfortably on your seat on a very comfortable seat in place. The cross is the half cross. Then he is talking about the refuge. In the presence of the space, means the place of refuge. is the uncommon, doesn't guru.

[49:29]

in the inseparable guru and the yidam. Which means that here the yogi is practicing The refuge assembly, the main assembly of the deity is a Havajra. And on top of the Havajra, then your guru whom you received initiation, that would be like your root, the tantric teacher. And then in the middle, there is a Havajra. Then they're rounding the Hatsuanam setups to... are visualized clearly the assemblies of the other surrounding the guineas.

[50:36]

That is setup. Part of is the other surrounding deities. Setup means to make it clear. Focus on making it clear. And he took sanghas. So the Buddha, indirectly, we are taking refuge in Buddha, Dharma and Sangha. So where is the Sangha in this case? If one lies in question. Which means that the mind of the Havajra is Buddha. In this case. And where is the Dharma? The speech of the Elvajra and the Lama is the Dharma. Where is the Sangha, is the Lama's body and the Elvajra's body is the Gintin Gungjo.

[51:43]

Gintites, Lama, and so you can do that with Lama Sangha. Those looks apparently different But the logic she means we understand you should realize that nature of those, they have Isra and the Dakini's are very same. That is also a quote from the Rana Mala Tantra So the mind of the stainless pure mind of Lama or the Havazala is became Buddha.

[52:49]

The pure speech is Dharma. The perfection of the speech is Dharma. and the body is Sangha. Therefore, the assembly of the Bodhisattva is there. That's kind of like that. Then it says, Indubuddhi is the king, ancient king Indubuddhi. He wrote some text called Yishituba. Quoted from that, So having understood Rama and Buddha and the true Dharma and all the Gindin Sanghas are that one because of having understood that

[53:54]

Therefore, you do not need it separately outside. You understand that is there. So that kind of understanding of the tribal vision, as an under, then the practitioners from the root of heart. ...until you reach the enlightenment. ... [...]

[54:56]

strong, eager desire to asking protections and hope you are the only one that, you know, some kind of very, very eagerly trust. And let's just say it, then it begins with, use that word from the sadhana. uh... says he had to pick in each way on a choice of from the beginning beginning all part of the one another another thing to do to me a court ticket that they were so it can get down on this either sick look and it's a sickle means uh... what it called the author of the verses pros pros that which is already have at the sadhana, or you can do that.

[55:58]

He himself composed the verses. Either way, you can read it. We'll do it. From the heart. Right? Then at the end of that repeating many many times of refuge prayer, then at the end, because of your devotion is so strong,

[57:21]

And then the Yaviyu number, where certain number of shu is dissolved in a manner of light of that place of rhetoric, everything is melted down. Here between the eyes, throat, heart is called Neesum. either way, jiu is here, can't absorb everything here and dissolve into your body or you just eat it om, ah, hung, see om is dissolved om, ah, here, hung, here dissolved by doing that your lu is body your na is speech your yi is mind all these three things They are empty space, space.

[58:30]

The Guru's body-mind speech, or so you can . aspiration and make it very strong clear aspiration and then blessed in the nature of blessing become a blessing of that rather than a single blessing observe into yourself is generally in the buddhist place of refuge is called triple triple triple James I put that I must say that it's a triple James as and then sometimes a costume which means are two good longer to go through three bodies or sometimes in the Vajrayana abstracted language is called Doljisum three Vajras.

[59:40]

Meva is a devotion Tim here. On the left side of the... Tim means dissolved. It's the word. Tim means dissolved. We're a verb to evolved. By their mind, the speech plus the Ngo Ngo. Ngo Ngo means the intrinsic. So Babagaya in Sanskrit, which means the absolute body, something like that. Absolute body of that nature of God, the Lama himself is the absolute body. So you... So the...

[60:43]

The Buddha is the body of Sambhogakaya. Dharma is Dhammakaya. Sangha is Nirmanakaya. The Dheni, which is referring to the Lama, is Kusumukdani. All three of them in manifesting is the Lama. Then after you finish that, absorb everything, the next step is the Senji. But here says before you generate the Senji or the rise of bodhicitta Before that, you have to go meditate, learn how to do the Ningji.

[61:47]

So the Ningji and the concussion slide a dip. Ningji is a pretty... Ningji is kind of more like a moving, taking in. You take in the sufferings inside of you. Jampa is giving things out. Good things going out. Good things out for bad things in. So... So... But... When you're learned with Chansa, the ninja is compassionate Jampa's loving kindness. Yeah, in comparison, I don't know. We don't like it. Mingzhi is not the meaning of Mingzhi. It's kind of... Take it in. Take it in. Take it in. Put it in.

[62:52]

Put it in. When you empathize, you don't have any deal with it. Yeah. Like Tongman can have. Yes. Empathy. Empathy is in Mingzhi. So there's a thing. That was in the text. So then you have to visualize that, look at all the surrounding sentient beings that has been for a long time, being a mother, pa, and a mother, nobody is there. Everybody has become your father and the mother. There's not any single sentient beings without being involved with that.

[63:55]

And likewise, those who are being born your daughters and sons, Something like that. And then there is a door to Nguyen Tungwe. Nguyen Tungwe. There is some still Nguyen Tungwe. That's another textbook. Nguyen Tungwe. That's a text according to something. Nguyen Tungwe. as the heads are there by the buddhas you should do generated the impity it's very strong towards to thinking beings so i hear this cries then

[65:00]

To those sentient beings who have been your father, who have been your mother, who have been your cousin, nephews, and all those sentient beings, you have generated empathy. You can like this to generate your mind. I realized that there's an intrinsic nature of samsara and nirvana, all the phenomena from the beginning that by its nature is pure. And pure in the sense that the nature of that is God and the goddess is the wisdom that is being that. always being that very pure and like that, but however, that lack of Mashiba, lack of understanding of that knowledge, ignorance, by ignorance, Trubat Thoma, many many illusions, Longjibas, and then confused and generating to the illusion part of it, Longjibas, Pama,

[66:26]

these sentient beings to enjoy in the samsara sentient beings who are connected with the six realms these are ninguiches these are empathised these sentient beings who are bewildered in the samsara for the benefit of all senxin beings, the existence, civil existence of samsara and the extremes of the buddhahood, enlightenment. It does not stay there. It is called. that does not stay in the two extremes.

[67:32]

And who is staying beyond these two extremes. Dojichang is the one that he stays. Dojichang stays there. Dojichang stays in the palace in that samsara and nirvana in between. That is what we like to obtain the stage. I must manifest that. I must obtain that first in order to liberate all six realms of sentient beings. Then it says, that I know that this will not come to me without cause and without any circumstances.

[68:35]

It's not an accident thing. You will have to earn a lot of cause and the factors of the work. In other words, I have to work hard. In order to earn that, you have to work hard saying that. That cause and the factor, the root of that cause and the fact, he's talking about, is the principle of that is, is the profound, the path, that is the profound path of Vajrayana, path, is completed without mistaking, path, didn't. This is the path without mistake and all completed. To that path, I will do the practice upon this path. Then you will generate this desire to practice on this profound path.

[69:49]

You generate that many times. Then not only generating in your mind, you also repeat it in your words. Now you have to say that in your words, for the benefit of ascension beings, I will obtain the stage of completion of the Buddha. For that reason, for that sake, I will practice the profound cap. And so you have to say it three times. That means that comprehension. the understanding of this teaching, of the refuge teaching, the generating of the compassion and the recognition of the mother, the seo zheng shen beings, your mother, and these are called kyu, the place of understanding or the comprehension place.

[71:05]

Dinams, those are one, which means that the teachings that are coming from the later teachings, you should also Whatever refuge that is coming from the Teomong Refuge, Teomong Refuge, Teomong Refuge, Uncommon Refuge that comes in the later times. But still, regardless, Uncommon Refuge. But your motivation should be understood this way. You must understand, keep it. Okay, we'll stop there. On page 289, sentence line 3.

[72:05]

@Transcribed_UNK
@Text_v005
@Score_77.72