Well, we are going to read here is the Kunshu Lhundu's Triple Tantra by Kunshu Lhundu, and the page is 370, line 5. It's a good subject to start here. It talks about the Yusinji Kuanesh and Yavrasev is the explaining, extensively explaining the Triple Tantra itself. At the end of that, the invocation of the inspiration prayer, at the end of that prayer.

[01:01]

In the Trouble Tantra, the main subject, the vocabulary, is the Alayvijinyana, or the Tibetan word for that is the Gwenshi, the basis of all. That's the Gwenshi. Nambasheva, which is the consciousness of this, the mind or the consciousness, is the main material, the... In this sense, this is the tantra of the course tantra, of the basis of the course tantra. The basis of course tantra that also completes is the samsara and the nirvana in this subject of Teala Dijinyana, Kunshi.

[02:04]

In other words, the Kunji contains this whole tantara and the nirvana in Kandao. And that is the... Therefore, there are three tantras. The first tantra is the Kunji Kujicu, is the tantra, cause tantra, cause tantra, how do you say it, cause tantra? You say, cause tantra. The source of all the cross dandras. The source of all the cross dandras, yes. So that will be the first one. Then the second one is the pepti-ju, is the dandras of the method. And that is the second one. The pepti-ju is called, pepti-ju is the method, and the ju is dandras again. The Method Tantra, that contains the , which is raping and liberation, raping and also liberation, which is Minji Wong, which is in the method of the Tantra that then talk about initiations.

[03:32]

Through the initiation, then the students or the yogis who received the initiation, then they are step by step through the, like say, four types of initiations. Each initiation, then there is some boost of a realization. It's called a toll. Untied. Untied the leg of... misunderstanding about the realization untied initiation, sort of mindro. And so through that mindro, yogis can also experience various yoga experience, so the nyam nyong is called. Are you there to, Michael, are you able to, on page three, the line? Three, seven, nine, five. Nine, five, end up there. Yeah. Okay. Nyamnyong, it's called. Nyamnyong means experience, right?

[04:34]

And this intro is the initiation and the liberation for the realization is as a one. And then the Nyamnyong is another one. Mixed two together is Sunju, it's called. And so to combine the Sunju. And... The two-in-one, this is a kind of a little kind of poetic way of saying. So, however, the method Tantra contains the non-dual experience through the initiation and the realization. That is what was happening. All right. The last, the third one is a fruit or result.

[05:36]

And so they, what's called, result tantra. Result tantra is spontaneous. A spontaneously transformation through the initiation, through the realization, through the experience of a yogi becomes then completely perfected to that teach path. I think it's Negeu. Negeu is transformation. Ne is actually, while transformation is maybe, I don't know, Ne is place and Kyur means to transcend. from one place to another place. From iron to gold. We usually talk about gold, you know, alchemy. And so nature is that.

[06:40]

And that, this, gaomi is without against each other. Without contradiction. Without contradiction. In other words, the iron cannot be contradicted to be gold. Similar to that, our ordinary Giyibuishi cannot be contradicted to become an enlightenment. This guishi is, in other words, has raw material. It's very important raw material to become as something else. So therefore, it's a government. No contradictions. So it's a very... In these three lines, this tells you...

[07:50]

From the beginning to the end of the whole teaching is just the essence of teaching it gives to you. Totally. And for the last line, it's spontaneous transformation. Without counter-dictoring, that is called the result mantra. So the definition of the result mantra is to find the result mantra. The debut. So you got a debut. It's the last one. The second one is . And the first one is the . Do is the cross. Do is the cross. Do is the debut. Why is now that you completely understand what does a means? Three.

[08:51]

Triple title means. So, if I understand right. Yeah. The third title would be you have the defilements, which are kind of thought of as lead, but there's no contradiction between this lead and the gold because the defilements themselves have transformed into the gold. Mm-hmm. So we say that there's no defilement because there's no contradiction because there's a transformation that occurs. Yeah, and there's no obstacles between the lead and the gold. Because the lead was actually the gold in a sense. Without the lead, you cannot be gold. Right. Yeah, so there was something like that kind of nature, kind of different means. So that your consciousness, your gunshi, gunshi cannot be contradicted to the reaching to the state of the Dojie Chang.

[09:59]

Even though we have gunshi and pakshat, we can't say that those are contradictions or obstacles to enlightenment because those are the very things that become the enlightened state when we transform them. That's right. Or even the Lamjie teaching talks about it. The precepts, you can talk about the list at the beginning of the, about the non-sum interdiction list of all the possibilities of hindrances. Talk about the bad circumstances and the result of circumstances, the problems. All those things are good to happen. All the problems become positive. In the Lambda teaching. Because with that then we have nothing to purify and no path to realization. Yeah. So that's what the Lambda is teaching. Yeah. And... Let me say it actually. What?

[11:02]

Mindro is like... [...] This body, physical body, and this physical existence of consciousness is just like a fruit, which is like a beginning of the fruit. And then autumn comes with the heat and moisture and everything, and then it happens. The same thing is this body, the fresh body. material and the mind, this fresh mind, is going into the mandala and then giving, receiving and taking initiation and giving all these things rapid into the higher level of that.

[12:06]

Initiation means initiation. Minji Wang is tragic. T is called. There are two definitions. What happens is the initiation. What makes the liberation is the teaching, the instruction. Now the instruction makes the liberation and The weapon is made by initiation. That's why. And then through these two things, then the person gets the experience. And this whole thing is a method tantrum, still.

[13:11]

Method tantrum. All three of these are... No, the second one is... Okay, and then the third one is completion. Yeah, I was talking about this whole thing in this initiation and the instruction. In the business of the instruction and initiation, these two things are called the meditanto, right? The meditanto contains that. So we should know... The magic tantra is the most important, important part of the processing herself. It's like the guidebook. Yeah, it is a guidebook, magic tantra is. And then of course, he's a very good writer, you know, he's an excellent poet. That's why this is philosophy and tantricism.

[14:15]

He says, please bless. This is part of email as a prayer. So please bless me to realize this, they provide a view, then the appreciation of view of Lamjie. So that is, that's he put it there. To whom is he praying in that? He wrote this kind of like a manual for us. He says do that. Apply that. Apply these words. Learn these words. Repeat after me. Bless me. Bless me. Unimpeded. [...]

[15:16]

Unimpeded. [...] See, here at the beginning, at the Yusum-ji-bun-shin-jeb-shab, so the sikje is the various lineage prayer. The sikje means verses. At the end of that, then you can add these words, he said. Oh, at the end? At the end of that particular general prayer, you should also add these. You see, he added this. Wow, so only his students would know this. So that he gave you tips, another tip, to the student.

[16:17]

Now he's explaining the, just like we were talking about. Now, the actual deatropotantra, talk about the actual deatropotantra here, he says. That's the one we already just talked about. Gwenshi, the Anae Vijnana, or the basis of all consciousness. That is called, Gwenshi Juju is called. That is the causal dantra based on the Anae Vijnana, or the foundation of the consciousness of this. And then Lam Thapkyu, again, Thapkyu, remember that method tantra? He's talking about the same thing about, but he adds, I mean Lu Thapkyu. Lu Thapkyu is called, Lu is body.

[17:20]

Body method. So sometimes people say body method tantra, and sometimes people say the method tantra. So Lu-Taku is right? Lu-Taku. Lu-Taku is the main important for the manual practice of that. Why they called Lu? Because Lu is body, physical body. So the all, the Lamda, the secret teachings were given to the physical level. All something has to do with the physical level.

[18:22]

Prana and the nadis and this, all that thing. And it emphasizes to the body. And therefore it's called Then Mahamudra is called. Mahamudra is the Chakya Chimbo. It's the result. So this is the Chakya Chimbo. We have to memorize these things, you know. Now they are talking about it first. I'll talk about the gunxi jiu [...]

[19:33]

Then there's verses, again, we were just talking about this the other day. By way of, he's explaining that the Consul Tantra is a complete the samsara and the nirvana is complete into our body and mind and by way of the method of teaching to provision the by way of illustrating the impure perception, yogic perception, and the impure perception, this way of illustrating to us.

[20:48]

And plus the root, and by way of root, and by way of causal, or by way of dependence, And dependent and dependence. So many ways to explain how that our body and mind can be a Buddha, enlightened person. Would the temperament need to survive? Temperament to collect. to remember, to remember of the, uh, uh, to provision. No, so, uh, the, uh, so the method is, uh, uh, the, uh, the, uh, so, [...]

[22:01]

in many ways to give you a clear understanding of how the body and mind become alchemy of the Buddha. You see, alchemy is talking about how could it be our physical body to become a god? How can the person of the ordinary mind become a god's mind? And it can be done. and there's a saying here is and the first thing is the uh the turbo vision way to try to teach the turbo vision uh and then there is the root and the causal and then the dependent and the ten and tenba and the ten is the uh the is like a table and the tenba is the uh what holds on the table a relationship in this way.

[23:05]

I don't know how to say English, a good way to say, easy way to say, I don't remember. You say supporter and supported. Supporter and supported. Being supported. Relationship, in other words. Right. Now, the... The briefly he's saying here, the meaning of that term, he quoted these verses, the meaning of this was just being laid out, the verses, if he's briefly talked about here, short, briefly, here is when he said this, now he's talking about it, actually back to the The nature of the good Alea Vijinyana itself. The nature of the good Alea Vijinyana is just nothing but a clear awareness or knowledge.

[24:19]

And that is our mind. This material, the raw mind, is the The innate mind is the clear and sour. Do you understand that? That is what you call it. Now it's talking about the many unions. Now they are dependent object, dependence and the dependent. The supporter. Supporter. What is being supported, right? The supporter is the body. This body is the supporter of the country.

[25:26]

Maybe it's a very simplified way of saying it's body is a supporter of our own mind. Right? From that, then you have externally your objective. This is a vast area. that comes through the realms, three realms. Whatever that three realms appeared, whatever appears to you, to the supporter, to the mind itself, this all has to do with enjoyment, your longevity. What is this? This is Kamsung Yul. Does that mean all the objects of the three realms?

[26:27]

All the objects of Yul means the objectives out there, outside what we see. Everything is done out. The phenomena outside is kind of circled in the Buddhist Dharma, circled in the three realms. Is it saying that that arises from the basis of the body? Well, it is kind of, not really arises from that, but it is kind of a contribution because of that, because you have a soul, a consciousness, and because of that your body, therefore it is kind of, again, that they are being supported. It's kind of causal relationship that appears to us. So the whole universe is kind of, in other words, to be enjoyed.

[27:34]

You know, longevity means something wealth, in other words. For our wealth is the whole universe. So there tells you we are actually almost like God. Ourself. The gardener. I don't want to, you know... Give us a big end. Give it... I don't know. Now, you know, also, how... Now he's telling the method on the method. It is different things. I think the most part... No one on the long jettles. Yeah, so the appearances are enjoyment. That's right. Whatever appears. So the earth comes from whatever inside of the Trillama.

[28:35]

So whatever appears. That is the enjoyment. What it says in the Vajra Tantra, or in the middle length, is everything that appears is your own special deity. Yeah. That became a transformation of that. Yeah. I guess you have to be translated as special deity. Yeah. Because I don't mean to sidetrack your talk. So maybe we can... Okay. That's good to remember that. Now we're talking about that still is how it's related to each other. Our soul and body and the universe are related to each other. is another way to, he's talking about, explaining to us, is the supporter, what is being supported is just like a relationship between the flower and the scent of the flower.

[29:35]

Medo is flower, and Medo Giti is the scent of the flower. In this manner, it's related to us, right? than the dinzhu is. Now, when you have that causal material, raw material, to that the circumstances of a method, the proper way of a method, by being caused to rise a circumstance of a method, then this, the causal, you talk about it, a causal tantrum.

[30:39]

So it becomes, it makes Either it could be samsara, or it could be nirvana. And this mind could be like a really true samsara being, or it could be other way around. So there's the, you know, it's a raw material. It can be made very early. object or can make it a beautiful vase like a clay this is what the kagi call the working basis yeah working basis or a working basis that you could say that and therefore do use now it's very clear right therefore it makes cause it makes

[31:43]

cause to make samsara and nirvana. Therefore, it's called a causal tantra. Here is a causal tantra. What is this next one? Oh, I see. This is still... Now that his old gay metaphor is... tree, talking about the tree and its own branch and leaves. For example, tree and relationship tree and its branch and leaves. And therefore, it can be said root tantra. He's describing why we sometimes call it root tantra. Because it's like a The vijiniana is just like a tongue of a tree from which that grows the beautiful leaves of knowledge and realization.

[32:51]

And so, therefore, it can be said, one can be illustrated as a root tantra. It's just basically saying that. These are very important teachings in this subject. To this, when we recognized this, the raw material of the Alaya Visayana Kunxi, Pak Cha is what we call the predisposition or the inclination. that accumulate either could be good accumulations or bad accumulations. Good meaning in the sense of liberating ourselves.

[33:53]

Bad in the sense going down and down in the lower realms. What? Vassanus. Vassanus. Vassanus. Okay. Vassanus. Our tendency, inclination, accumulation of inclination, everything that the people believe that all the karma that we make, mentally or physically, whatever is false, unconsciously or consciously, falls down into the base kinds of myths. And then with the things that mostly happens into your body, the ubiquitous bad things, all the bad things were

[35:09]

inclinations are forcing into that feed, that because of that, all the inclinations that happens into the body, you become a crocodile. Or you become a spider or something, you know. You don't have to act like a dog to become a dog. Dog is using dog to be born. Dog is kind of ugly, but He's making good things. So the next five is going to be better. But the sharks and the crocodiles and these things are, unfortunately, it's going down and down. Crocodiles are on their way down. On their way to down. And alligators, goodbye. Couldn't a crocodile be like a hungry ghost on his way up?

[36:10]

Maybe it was. Some of it. There you go. Okay. He says clearly, all the inclinations that sagpa means accumulated, which happens into your body, and that your body is pretty or little or whatever, big or small and it's something that has to do with karma. And now that whatever happens into your body is also something connected with the outside, around you. Either it could be a container or something, somebody around your children, or your wife, or your husband, or your friend, and all those are related to yourself.

[37:17]

You know, whatever you correspond with, you are around that. That is something that has to do with your own departure. Some people have beautiful wives, and some people have ugly wives, and some people have a beautiful husband, and some people have ugly husbands, and ugly family, and so on, so forth. Some people have a beautiful house, some people have so on, so forth, and these are things I related to. Some people go to market. Some people go to market, some people eat good food, and so all these things are related to that. Now, the Vasa verse says, whatever exists outside is also exists within our body.

[38:21]

That means it exists within our body. and then whatever is, what do you call it, exists complete to your physical level, that bonds also your mind. And the inside of your mind also unconsciously or in a manner of not consciously but in the indirect inclination. In the manner of inclination it also contains inside of your, hiding inside of your mind.

[39:32]

Rinpoche, is this an explanation of sort of a non-differentiation of subject and object? Well, this explains the, this is basically, remember, explains the causal tantra, causal tantra. Your subject still is causal tantra, method tantra, and the result tantra. So this is still the subject of causal tantra. How is that? the cause of this raw material tantra. He's talking about this. How is it possible that? How is it possible to become a transformation? Let me just skip over one of this. Where is it? Well, that means that children need you to know this.

[40:34]

Whatever appears, the reference, the karma is reference to your body. It's also project to the outside. I already spoke about the containers and the house contains the essence. which means that related to your food, relative to your husband, wife, children, friends. New Jew. New means a container. Jew means essence. Jew means sanctioned beings or Jew means... No, it's a cup. Jew is this. It comes with this ornament and inanimate. A cup of peanut, the new, the inanimate. Sure, yeah. If I show you, would you like some water or some more tea? No, you can blow some hot water. Hot water? Yeah, hot tea.

[41:38]

Well, nerve is inanimate. And chew is essence. And nerve is container. Here, what I'm saying is... This is a nerve. Means the nerve is a container. And this is a juice. Means that protein. Something, you know. So... Everything... reflecting each other, outside and inside, body, mind, and outside, everything is reflecting each other, related to each other. He was talking about how, when he's talking about, how is that related to outside, or everything is how is related to our consciousness and the body.

[42:47]

Then he says, well, you cannot see, in other words, that cup and the peanuts and in my body and in my mind, and not like this, but in Pagja, it is some sort of conception about unconscious level. In my mind, there is a cup, there is an unconscious level and everything. It contains whole people, people all of us, unconsciously in here. Well, they exist in the mind of an inclination. From an inclination. Whatsoever ripens in our body, ripens in our environment. That's right. Whatever ripens in our environment, ripens into your body and mind. Or body. First step by step.

[43:48]

Whatever happens outside, it happens to your body. Whatever happens to your body, it happens into your mind. That's how you go. Then goes back, backwards too. Whatever happens in your consciousness, it happens into your body. Whatever happens outside of your body, it happens outside. Let me talk about that. Right? Then, whatever accumulates or falls upon the flow of consciousness, in our consciousness, what do you call that?

[44:49]

How do samja? Samja means to cause something to making the connection. Making a connection, ja, applied with some boundary. Because whatever you do, action there, whatever action then to do something, to do mentally or physically, when you begin to do something, because of that connection of that doing movement of doing consciously or physically doing that because of that the basis of the receptacle of the ink to connect the boundaries.

[45:56]

Jack is applied and connect with a , which is between two things together. Is it a verb? Is it a verb? It's a verb. Journalism verb. Yes. Right. Samja, right? The basis of that, the contour of that wire, the wire of that electricity of the pakja, the inclination, is the sa and yegi. They are the nerves. which is also called letters. So is the actual Tibetan word here the word for letters or is it word for like nerves or connection?

[47:07]

Sa is nerves. Sa is, yes, nerve letters. Channel letters. Channel letters. What is called? Ganglions are like fungles of nerves. Nerves. And there are so many nerves, you know. So what is happening, things from the outside come in and fall into your mind. Well, it's basically saying it's completely interrelated. from inside to outside, outside to inside, completely from here to the edge of the world, the realm of the universe is each of us related to total osmosis. Total. So that's saying. So other things come in and influence your, the better your mind.

[48:14]

Incarnation. What do you mean by inclination? Pachat. It's called Pachat. It's something that has to do with many ways, subtlety, where establishing Pachat is just we get together here is one of them. We just being together here on this round table is one action. of that which we don't, even if we don't aware about it, usually, but we are already seeding palms or seeding into each of ourselves, this group of people. That is called constant pakcha. Whatever we call anywhere, momentarily, we are already seeding all the time pakcha. It's layers and layers of, like dust.

[49:15]

Is that like propensities? Propensities. Propensities. Inclination. The problem with samskara is you're using that Hindu or yogic, Hindu yogic usage. And samskara has a completely different angle and gluism. How can you familiar with Guru's science? What would serve my science? Have its inclination with the practice of this? I don't know what you were saying Kamskara. Kamskara, in this context, doesn't mean... This is asana, though in Sanskrit. Asana, right? Asana. So I can understand how the emotion to come in.

[50:22]

Certainly. But now it talks about disconnection in the mirror. Go ahead. And how does that relate? No, okay. Listen to this. How is it here? This is talking about. Because of we are born, now we're talking about what we are made out of being born as human beings or being born an insect or whatever. Is that because the Pata is that something that is a kind of relationship between the eggs and the chicken. we do not know which comes first. But whenever it comes, maybe simultaneously, nerves and the pacha is related to that.

[51:26]

And therefore, then we begin to born. Because we were pacha, then there is something, nerves started. That nerve, which carries the Pagtha in the beginning of the conception. Now it's conception. So that everything is a Pagtha, therefore when we become human beings, that we have a human being, kind of a gene, which is kind of, would be like a kind of a genetic quote of that, particularly is the place of a to happen as human being. And then that has a genetic many quotes about a white person or black people or all kinds of things.

[52:29]

So that's what he's talking about here. This is the part of the Triple Tantra where we're talking about the evolution of the 84,000 nerds in brain letters. Yeah, it's starting with Wang Chien-e. And because... Wang Chien-e, when a person is died and then is reborn, one is reborn. What makes reborn is the... What makes reborn is the electricity of the Park Ja. was so hard to be born. Emotion of that Pachai makes to be born as a human being, or animal, or hungry ghost, or hell being, or God's realm, or demograph's realms. And then born. And so because of that, .

[53:34]

So whatever that happens into falling into being born as whatever the six realms of ascension beings. We were since then born the six realms of ascension beings, then they experienced it according to their realms of our peers, nowadays. And that is called an impure perception. Here is an impure perception is that. What we're going to say is the pie chart like karmic essence? Karmic. In other words, when you do an experience or you experience either actively or passively, then the impression that that is, is the pak cha. Yeah, the pak cha. Just remember that pak cha is a subtle way of talking about the pak cha. It's just as I was explaining to you. Just being looking at each other. Right, right.

[54:38]

There is no interpretation of our human knowledge, but just being tantile is the subtle way of making a Pakta. Everywhere. So, first of all, the fact that I see peanuts there... You know, I mean, out of all the spectrum, all the photons bouncing off, you know, mainly it's space, right? But somehow I see peanuts there. And that's due to my particular nerves, right? If I didn't have a particular nerve configuration, I wouldn't have that sense that there's the middle there. That goes in, you know, that, based on my prior inclinations, because we desire peanuts, I eat peanuts, that reinforces, kind of just sort of a medical term, but what's that? What's the term for when you go down? Basically, when you go down the neuronal pathway, it makes it easier to go down the next time.

[55:39]

Facilitation. Facilitation. The principle of facilitation. That facilitates. So then, that reinforces that inclination. So then, on my consciousness, even at the time of death, that inclination is still radiant. propelling me, that and all these other groups of inclination that I carry, propel me on this basis of the source of all, Kunji, propels me back into adopting a human form with the nerve base, to begin some peanuts, to then have those inclination right before, again, three, over and over and over again. And that's the impure perception. That's the samsara dutta impure perception. Yeah, yeah, and... Well, that's really good. I think that's really quite good. It's like microwave popcorn every second, hundreds of seasons.

[56:41]

Well, remember that impure is something that lack of knowledge or realization and therefore It was basically purely just a dual-minded way. And then we just completely, although it's a non-dual situation, but unfortunately the dual, we split into a dual. And then because of that, and then there is out there, there's me and kind of separation and there's a devil. And then generally it's all kind of... and so on and so forth, and so on and so forth, and so death and miserable.

[57:43]

And so in this, that way I can say that incure perception is that, but that, and then, Perception is very, perception is important, but it's important here, the key is how to perceive, the perception is. And so we learn through the method tantra, how to perceive this, ourself, or as well as our depth. And then you can become a pure perception. Right? Now, that causal tantra, the impure perception, the experience of that is then applied into it as a

[58:58]

the knowledge that whoever is carried, that the causal method of teaching is called yoga, yogi. The Tibetan word for yogi is nenjo. The nenjobe lam is a method of that, the yogi method. The yogi path or the yogi method is power of that meditation, power of that meditation. the practice and the power of that knowledge or introducing all these nerves and the letters and comes elements and the gathering of the elements and all these tsar and yegi and then you know The yogi for practicing this could develop totally that experiencing of the six realms of sentient beings within one body.

[60:16]

Samsara as well as the nirvana can experience within this one individual person can develop these things because So, if we just changed our perception a little bit about peanut, seeing it differently, we just couldn't engender any attachment to peanut. It just wouldn't be possible. We just changed the perception a little bit. And I can imagine many different ways of doing that, but in this tradition, in the Rupa's tradition, the particular one, is through gathering the elements at the channel letters, the accumulation of the elements. And that physiological approach will actually naturally change our perception. So we could apply Madhyamaka reasoning to the peanut.

[61:18]

We could do Vipassana meditation under an example. But this particular tradition is we do this yoga practices which accumulate the elements. that due to the interdependent connection of my traction peanut being based on my nerves, that change in the nerves will change my whole life and break that cycle. And yeah, that's a good. And so that is back to the secretness of that is the The ala Vijnana has something that... What do I want to say?

[62:22]

The nerves and the elements are production of L.A. Virginia, and it's a tool, and that is related to the subject and object of all phenomena. So therefore, all phenomena contains the three realms of the universe, and that contains all the six realms of sentient beings. And so therefore, at that phenomenon, one individual person experiencing a thing is actually truly experiencing the far away in the galaxies where there is maybe a realm of thinking beings like the demigods or gods or something. And they can be reached out and can be experienced.

[63:25]

Something like that. Nature is not like imagination or hallucination. We're not talking about hallucination or imagination. It's a real thing because the cause in depth is related to the whole universe at the beginning. It's related to the whole universe, totally. And this Alayvijjana has a capacity to transform into many ways. And it's kind of like it can be information to change any situation, anywhere, at any time. Yeah, at the apple, yeah.

[64:28]

Harry, the thought before, although before this one, was that we use yogic practices in order to, in order to, to break our intuition. But how does that connect with this statement? In other words, I understood that, but now, now what you're saying is that you're now able to connect with the six realms I don't see the connection between the statement regarding the use of yogic practice to break the propensities because the yogic practice depends upon the nerves which are ripened by the, in other words, I just don't, I don't understand the connection between this last statement in the preceding one about I want to announce that's the right practice.

[65:31]

The last statement, what I'm saying is that the yogis, for example yourself, they are using the Tantra as a part of the Tantra through the experience. And then because of the pranus The nerves and the partners are the information channel that are related from the beginning. They're related to that. So you can experience totally the God experience as well as the demigods experiencing that kind of nature. I'm just... Does the yoga practice using the mirrors and the elements allow us to break the pure vision but it also allows us to... Allow us to experience other things.

[66:41]

Oh yeah. And then there is, as you remember, history, you heard about it. Some yogis experienced hell in his lifetime. And it was really terrible. And some men went to... mental, what's called, yeah, they're completely crazy and some people get into falling into what's called a Holy Ghost thing, and they talk about everything is really, they don't see, the ocean or this water wouldn't see completely dry. And to him, he can walk. He can walk too. There was the Dina player who went to the Hanbriyosville. Do you see this? The Dina, the musician? Yeah. I mean, there are a lot of students in the Tibetan that talk about that.

[67:44]

Some of the yoga practices went through that kind of disaster area. And that's why that... all these things are the stages of experiencing each of these elements and elements kind of looks like a body fluid that are going through the nerves and when you trickle the body, the yogic Meditation, it moves the things and loosen up things that were changing. When the process of changing, then it occurs. It occurs the tremendous experience of the hell and heaven and everything.

[68:45]

Almost like taking a high dose of chemical, you know, Is it elements or elements? Like LSD? Is it that blue or actual elements like realm and calm? Elements. Essential elements. Elements are... Right, but this is a speaker. The calm... The calm... The calm... It's essential elements. Calm is... But not the... It's not the five elements? Yeah, it's the... It's about something else with the... That person who is experiencing all the samsara and nirvana within his mind, that is called,

[69:50]

Nyamran is called experiential appearances. Nyamran. This is different than just imagining, even imagining very brilliantly like a dog realm or a dog realm. Yeah. Imagining is, just imagining is there's no too much in, although you need imagination for the tantric practices. you imagine, say, when you give initiation, so you now imagine that there is a seed syllable problem, which becomes a lot of seed, and so you have to imagine that. But here is more talking about basically giving you kind of a direct, this is the happens, the green seed, you have a green seed, You know, when you use your consciousness, this clarity, not the consciousness of the polluted consciousness, you're not talking about the polluted consciousness, but the consciousness, the raw material that is like clear and emptiness, nature of that consciousness, is the raw material thought to become a god or a devil.

[71:18]

then the paita is very numb now the the basis of the inclination of a paita which are the the contour or the the nerves and then the lateral that we give the lateral nerves are transformed, transcended to that through the yoga practice, then what happens is a pure perception, the yogi experience a pure perception. Then to the yogi, everything can It's not measuring, but if you can see, too, everything is perfect, everything is nice.

[72:25]

So that is the Tagnan Charo. Then, of course, this needs to be the Tagnan. Pure perception has to be and do a lot of exercise, a lot of prada yoga practices and understanding, eventually that brings completely mature about the pure perception. Then you become a Mahasiddha, like Mahasiddha is the attainment of the Mahasiddha, which means that I would say that if you say some kids take a drug, then he would have for a while, everything is happy and everything is, you know, but he can jump out from the roof.

[73:32]

He feels that he can jump out from the roof without damaging himself, right? Or he can cross the street without killing himself. But the difference between that because he would get smashed, right? But this practice here would be eventually that he would reach the kind of a city of accomplishment that where then actually, like Yogi Rupa, he can cross the middle of the freeway without getting killed. Or maybe killed completely smashed on the paved or on the road, but he will peel off again like a, what do you call it, what do you mean, you saw the movie? A cartoon character, yeah, he became a cartoon character. Yeah, that sort of thing.

[74:34]

So, the difference between that and the crazy, the drug flick. Okay, and that whole Samsonic phenomena lies in the definition. It is just like a definition, but in a, to the path of the method tantra, all phenomenas are quality, becomes a quality. And then the result tantra, through the result tantra, and then all phenomena is, here as we said, it's a new tool, which is a potency, potency.

[75:43]

Potentiality. Potencies, important. Potential, too. Potentiality. Potentiality, yeah. Potentiality. Potencies. Potencies. So, yeah. So, all of these are, now, the way we see it is just like a definition. Definition. Exactly. And with the causal mantra, it becomes... Qualities. Qualities. Through the path of the method tantra, through the method tantra, then all phenomena become changed into quality before its definition. Now through the continuum of that quality to succeed, then potentiality, potencies.

[76:47]

You too. That whole thing is, again, contains into our mind, same. It starts off and out as a phenomena is labeled, and then as you can call it, different qualities. Labels and qualities and quotances. That whole thing, the definition and the quality and the quotances are the characteristic of your own mind. That's right. Okay, I want to stop here, okay?

[77:53]

@Transcribed_UNK
@Text_v005
@Score_67.43