Page 379, line 2. It starts with... ... [...] and demoki is ignorance. They are called the three poisons. The method of purification, purifying these three poisons is by way of the aspect or the appearance of the god, the deities. Here lies deities. And that the very Shinto Sabe, which is the generation stage, that is profound, very profound teaching.

[01:19]

This has something, which is the wrathful deity and also passionately. the passion and all the same time the wrathful aspect of like a hiruga form of talking about the avajaranda the naratma and these are all the looks like you know a little bit angry a little bit laughing kind of aspect and and it's fashionable but because they are in union so it's a charming like that means anger, and chak is some sort of passion. Guru combats by meditating in the image or the body of these two passionable deities. That will subjugate or purify the shidang, which is the anger, and then the

[02:29]

that purification of the desire is by the surrounding with the goddesses or the queens. Zomo is kind of a queen of retinues surrounded by to the hero himself. And that is Jomil Khorchi, Khorwa, which is surrounded by that. Come on, sit down. And then the, that is the Doja, Doja, which is the desire of, you know, desire, attachment to Doja. Then they, uh, Dimuk, which is... Dimuk.

[03:32]

Dimuk is ignorance, as you know. And Dimuk is purified by meditating on a body with that deity body that which also ornamented by the names or the signs and... excellent signs. Tempe is an excellent kind of a sign. So there is one nature to that. That which take care of all the ignorance. Marks of excellence. 32 major and 18 major. Exactly. 32, and I don't know exactly counting of 32 of them, and 80-something, which means that the Buddha has these fingernails, color of copper, copper color, you know, red copper, fresh, you know, polished copper.

[04:50]

And then, you know, there is a kind of one particular single thread of hair, which is right in between the forehead and extended one yard or one couple feet or something, one feet or something. comes out and let it go, it's like a wire and it goes back into the wire kind of thing. That's the one Buddha has it. And then eyes, the pupils are darker blue, you know, kind of very metallic dark blue eyes. In the peacock color, in feather color or something like that. And the hair is beautiful. So the skin is like a golden skin, you know, very black and gold.

[05:53]

And the teeth are 42 teeth. And it has finally, you know, lined up, beautiful. And then there are some cusps all there, some little cuspy fangs. Really shiny, very sharp, beautiful, not very ugly looking. Like that. And then tongues, he can stick out tongue and he can cover up his face. Very kind of like that. Very thin tongue. Thin, thin. What's it called? The petals of the lotus. Very beautiful. And then of course the hands, you know, the fingers are not webbed, like a frog, or the goose, or the four fingers. And also, you know, if you look into the light, you can see through, kind of like that, things.

[06:59]

And then there's bones also finely arranged, and there's no, like, this kind of thing. Bony, kind of knotty stuff. Everything is very smooth. And skin is very silky. Very smooth and so on and so forth. And then they have these hands. They have a design of auspicious symbols. And things like that. And feet. And... There's this balm here, and then on top of that is a light wall of light that kind of shines something that the Buddha has. And the curly hair, each of those hairs are also kind of curly. And everything, you know, stretch out maybe, you know, several inches out, but everything is kind of finely curly inside each of those.

[08:05]

single hair, supposedly. And then with the , which is also the lapis, literally, almost lapis, literally, color of hair, has a reflection of that. And earlobes are very long, touching, you know, to the shoulders and so on. So is very, very, very nice, like Greek, most of, I mean, statues of Greek. I have a fine nose and we are straight. And the lips are very red, like a Pimba is some kind of Indian food that has the color of that red, you know, the coral color of red. And so it's kind of like that nature. And purple is also the hair of bodies are just beautiful. There is a rainbow color of hairs and so on.

[09:08]

And the shoulders are very bright, white, and bright. And the hands are touching. When they stretch out, the hand reaches below the knees and things like that. I think all his fingers were straight. That's right. At least all fingers were straight, you know. And the thumbs are very beautiful. and so on and so forth. So those kind of auspicious symbols of the ten, the excellent, the excellent ten-by gen-bao. They, because they earned, I mean, he earned that from the accomplishing of the merits and being so good himself, and so it's just earned. Then it's to say, that is also stated from the text, it's called a tent, means tent.

[10:32]

Well, let's repeat it. Well, let's repeat it. That is, again, that is hatred. Demokhi is ignorance. Ngajai is pride. Ngajai means pride, and Deja is passion. Senna is miser or stintiness. Those of all sentient beings or the human beings who have those do children means to subjugate or to to attract to the spiritual field, in order to attract this, then Ranga Kolola is the yon, the chakra, to the chakra. So it's holding, as Tuma means several, the image of the Vajra. ... [...]

[12:02]

Self-grasping. Self-grasping. The antidote for self-grasping is meditation on the selflessness. And that which is basically Lord Buddha's set. So isn't that set so? It is a set, Buddha's set, that should meditate selflessness for the antidote. towards to that self-grasping, isn't that? So how could it be possible that Bhajali Yanis, the teaching yoga of the Yirim generation stage, how could it be possible to become, to subjugate or to help the Yimbo? the antidote for the self-grasping. How could it be?

[13:04]

How could it be? To that, then he says, which is called selflessness, is that the self-grasping itself and the zintang, the manner of, the way of grasping is different and is against or the contradictory or the reversible or gao means against to their grasping, the attitude of the grasping attitude. So from that point of view, it is just merely it is Kim's goal to become an antidote.

[14:10]

Okay. I don't know. For the antidote, for the zin, the self-grasping, is actually to meditate the non-selflessness. That is the Hinayana. And everybody agrees that Hinayana is particularly a very famous samadhi in the Theravada schools. And always, whenever there is something, it's about... something something problem then you also concentrate the opposite of that always meditate if you have attraction to to women in the buddhist monks if you have attraction to the woman then you have a the meditate on the the opposite of that beauty is ugliness right so you meditate on the

[15:36]

ugliness and so on so forth so this always have this uh black and white thing and but then it says here yes it is that true and that uh it is also in buddha it isn't true that is uh uh this the The selflessness method of meditation on the selflessness is an antidote for de zin. Just from the de zin, that maybe it is an antidote. It becomes helpful. But, however, that alone, the meditation on the selflessness alone will not benefit or effective to that. I... and the Bagua, which is the belongings or the possessions or the Bagua.

[16:38]

My, right? My. I, me, and my. I, me, and my, to be honest. Well, of the Tamalba. I, me, and my, of the conception of the looking as ordinary that... What we see vividly that, you know, I and my body and my wife, my children, my position, and so forth, this concreteness of that mundane view is for that, diamond will not work. The meditation with the selfless net does not exist. or provide an antidote, Nibu Mejilas. He will not do it, right? Nibu Mejilas. Now, what is the here saying is the Vajrayanas, by meditating on the various of the chakras of the mandala, of the body mandala, and so on and so forth.

[17:51]

By meditating that, then also, it is... Furthermore, it becomes against, totally against to the manner of how you hold the common body and the common belongings and common things. It is not only the self grasping, but even the jindang. We know that Gaor masses are number in Gaor Ganesh. It is number in Gaor. It is completely against with also opposite of the human body. It is opposite of the human body. Why is it? Because we are meditating on the deity body.

[18:51]

So it's completely different from the human body to the deity. But Namba in Gauss, Namba means bad, bad aspect of that. So Gary Gwene, therefore, it has become the generation state. It has become very powerful to the antidote. It becomes the antidote. And that is, he quoted here, I think it's another, what is his name? Devamgara. Devamgara wrote this, is 450 shaluka or verses of some kind of, there's a thing he wrote it. I wouldn't even read this before.

[20:04]

That is repeated here. Dami is here. Again, the self-grasping. The verb is mijom. which is not conquered. They will not conquer the Tamil, which is a common aspiration or aspect of Tamil awareness, Tamil perception. Tamil view is not conquered. So the I'm not quite able to translate this. Supreme chakra, there is the capacity or there is the ways to conquer

[21:17]

Subin Cho means the Kolo Cho is the, I think it is to bring to the Tantric, the Anudana Tantric practice. But then I'll have some kind of problem. Min is the negative here. It's a double negative. Yeah. Double negative. double-negative word, . Not conquered, not. So it does conquer the ordinary. Right, double-negative, . The common view of no-self is not conquered, but the supreme... That's right. In English, double-negative is used to emphasize. That's right.

[22:18]

It makes sense. The devil negative is not. Negative is not. Negative is not. Negative is negative. So it responded to another word. So therefore, and then there is a kundok. The kundok is the conception, the ordinary conception. which means completely... This is not plural. This is completely... The cell means to... Clarify? Clarify it. Removed. Removed. That all entirely the common perception is removed. And from after that removed, then... Again, that the rays of light generated from the body of the digitalization from the entirely, green image, entirely sort of embedded, entirely very, we'll say, then you're going to say, and that the one's self is become all good.

[23:47]

The Buddha, what's it called? Kunti Sangho, Kunti Sangho, Kunti Sangho. Kunti Sangho, Kunti Sangho, Kunti Sangho. Kunti Sangho is the name for the Kunti Sangho, the original Buddha. Sometimes dangbui sangye is called original Buddha. Anyway, kundu sangbop gombat ni jis by meditating that sangye, sangye, sangye tops, then we'll reach the enlightenment. We'll reach the enlightenment. then here is he summarized that is said that you will only gain or reached enlightenment or the buddha by meditating and the the mandala of the wheel referring that but the generation of the stage of the deity stage

[25:12]

that mandala of the meditation of the mandala of the body, the hiruga, which becomes the antidote for the self-grasping, which is the root of the samsara. And so that would be possible, root of the samsara. And then... Yeah. Am I correct in thinking that so far what we have been going through is a description of the sadhana with some explanations for why these practices are included? Right. The sadhana contains the jirim and the dorim. And so he's kind of saying, you know, what the jirim quality of the jirim is talking about.

[26:17]

and the quality of the Dzogim and all this talking about, right? So now he's commenting on the basic theory of the entire iteration and completion stage. Right, he's talking about that. Because I'm a little thrown off because there's not a point in the Havaja sadhana where we meditate on Ramatabhadra, those Ramatabhadra have mentioned. Well, this is someone, these are quoted from the cult from the Nagarjuna's and the Vangana's. Right. Right. So this is kind of a scholastically arranged whole text. So they needed a lot of information put together, right? Here, and then Jengxin Yiba. Jengxin Yiba is the second object of purification. It's called, known as in Tibetan word here, it's called Chanong Thar Shin. The Nam-do is the perception or conception, the ordinary concepts.

[27:27]

It's called Nam-do. Ordinary concepts where the concepts here are concepts conceptualized and in the the deity conceptualized so there you may be become meditated and you become very good about it very clearly meditate and you become really enjoying to the deity visualization and you kind of what getting it and you accomplishing it. And there is some kind of a problem, hindrance at the end of it. And the hindrance is, is then shamba, shamba shuk, entering some sort of attachment, grasping, our conception of graspingness is the need to be, again, that needs to be purified.

[28:39]

And so this is called Chanum Harsin. Trusting the concept of the deity. That's right. The concept of deity? Yeah, one self is deity. Attachment of deity. Attachment of deity. Pride of being a deity, right? That is pure fire. Zhongji is the Zhukrim. are the completion stage that will take care of that. You build up so much in the castle of yourself as a deity, and then at the same time, at the second time, then you, you know, dismounted all the castles by Jogrim. And so that is kind of what Jogrim does, that dismount all the castles. Well, there's the kind of theory of this kind of title tell you, you know, some sort of, you know, there is some kind of relationship with a, which is kind of, there's a concreteness of the building, the castle of a deity, and then you have a concreteness of attitude towards to that.

[29:59]

So then you kind of disillusion of that. You just kind of dismantle it. and the turtle dismounted. Yes. High horse is dismounted, yes. So let me join this here. And that is also here is the generation of the stage has developed. When the developing of the generation stage, there is involved with the color, cuddle. And then there is a yip, which is the shape. and then there's all the nature of that elaboration, the elaboration of all the elaborations of all that thing. And they're dismounted or dismissed by the Zogrimji, Yexijji,

[31:04]

there is a kind of wisdom that you needed that involves in the completion stage involves with a certain kind of a skillful the skillful mind that is called a wisdom mind or the issue that dismounted the elaboration is become a diselaboration Dissimo or de-elaboration. Or maybe... Dismounted. Sort of fabrication. Fabrication and solution. Okay, that means elaboration, right? And dreaming is the negative part. The opposite of the... They translate that fabrication to... That's what fabricated and then... Dissolve it.

[32:09]

Dissolve it. In other words. Deconstruction. That's right. Deconstruction and deconstruction. You can say that. Then it's blessed by this wisdom. Blessed to that in this manner. In the deconstruction manner. It's blessed. Blessed. That is also, it is not, it is said in the tantric, the root tantric itself. That is said so, which is that... Basically, simply saying it is the yoga of the generation stage. With that, Guru Shuk is... What is that?

[33:18]

Conductive discipline. By disciplining the yoga of the generation stage to train one's mind... to a liberation stage, to create creation stage. That creation stage is created in a manner of a dream stage rather than a solid. That elaboration or the creation stage is making us a dreamlike stage. Now, if the method of that is that one should look at all this deity, the color and the shape, the elaboration of a mandala, everything is, the yogis should know that it is just a dreamlike state rather than solid.

[34:26]

Because of that dream life stage, that makes the dreamy, dreamy, dreamy chase. So that makes the deconstruct, deconstruction, part of what has been built, dreamy chase. That dreamy chase, right? That's clearly, dreamy chase. So therefore, there is a kundok. I don't remember now. There is a Sanskrit word for that. The poison of the kundok is the kind of kundok is always kundokpa.

[35:26]

Kuntutokpa. [...] Kuntutokpa is also called, right? Mm-hmm. Yeah. Kuntutokpa is just basically saying is the Tamimaji Nangshin or the pride of Namdok. pride of holding that which does not exist. So that is called kundok. Is there another way of saying pride in the deity? The pride of grasping. The pride of the labeling. The labeling itself is the poison. Anything that's labeled life becomes a poison so therefore it is what is that still saying it is the generation stage makes the purify the poison of their the labelizing cleanse from action cleanse from sin a wish from the bottom of the heart yeah leveling yeah

[36:56]

Yes, Nando is also. Yeah. So it is kind of like that vocabulary. So then that generation stage, which is also purified by the... The second part of the completion stage. The completion stage purifies the generation stage. Now there's the kind of and sometimes I don't know. Here is the birth of human birth.

[37:59]

The birth of a samsauric birth is purified by the generation stage. And while qiu, which means death, is purified by the meditation on the completion stage, very clearly. Right? ... [...] Or sometimes you can say psychologically that it also purifies the appearance and also the emptiness also.

[39:06]

And also, however, all the conceptions of everything is purified by the Jiriman, both Jiriman and Jiriman. There, that is also quoted from the which that is text name of the text. Whoever is born. The two can be encouraged that first that the generation stage would encourage the yogis to generate

[40:19]

They build up pride of a deity, and then that is antidote for being a habitual of, you know, your coordinated I. Being a pride of I is conquered by the pride of a human being is conquered by the deity attitude. And then afterwards, you know, it becomes a very, very... Excellent, and a very long time meditated, and then someone gets attachment to that. Then it's called and then it becomes a hindrance, some kind of a hindrance for the path to reaching the end, fully enlightenment. So then it's talking about in order to dismount, then it's the generation stage, right? The treasure of an artist's pride must be stolen by the Garuda.

[41:45]

Whoever is taking birth is talking about the two types of truth is the conventional truth and it is so our existence of the birth is the truth of the relative truth. And then there is, after that, we also have that death, so-called death. The name of death is actually, in reality, that is a kind of absolute truth. So Gunzob Denpa is the conventional truth, and Tandam Denpa, which is the absolute truth, two truths.

[42:53]

That tells you. And you need the Dalai Me Tingini, which is that these and the higher tantric talk about two types of categories, and then Girim and Dzogun, Accommodation stage and the creation stage are also with the kindnesses of your own guru, Laman Tingini, with the kindnesses of the guru and then whatever you're finding, Whatever you are experiencing or never means found. Never means something to find. Whatever you found is the Mao Sang-Jie-Yings. Then it's future.

[43:55]

There you have a possibility to become a Buddha. The Sang-Jie-Yings. Hong-San Xie Song-Sos have said. And then there is the certainty of the number, two, because there is two results. Devu is the fruit. Devu-nyi is two fruits. Therefore, there is also two categories, or the yinim and the doblim, because there is two results, two accomplishments. At the end of that result, the fruit, the debu, you can gain two types of debu, which is the suku. The suku is the rupagaya.

[44:59]

Rupagaya is a suku, is the form body of the beautiful form of body of Buddha. It's called suku. Now, what is that elaborating method of practice of Vajrayana, that is to say, for the generation stage, is actually eventually that providing the elaboration of the body of the Vajrayana. He's saying that, right? Yeah. And the... The... [...] Chugu is the Darmakaya.

[46:03]

Chug, it means... Chug means Dharma. The gu is body. Chugu... The... No, to obtaining, making or obtain. Obtaining the dharmakaya is the zhogrim. It is a zhogrim makes the dharmakaya. The completion state makes the dharmakaya. So therefore, there's only two things that you can obtain, final enlightenment, the suku and the shivu. Thank you. I've never understood the psyche. What's the difference between a rubrikaya and a nirmanakaya? The nirmanakaya is a tuku manifestation. A tuku is a kind of a general name for the form body.

[47:05]

And the ramanaka is manifesting from the, usually it's a shugu, manifest, eliminate, or it's called emanate. It's an emanation. Emanation. It's supposed to be emanate from the shugu. But it still is a shugu, which is the form of shugu, actually. So, you know, after shugu, just the, after form body is just the, um, emanation body and the complete enjoyment body over... Longest over Gu is also Sukhu. For those two... Those two make the Sukhu. Yeah. And the... Sambhogra Tai. Sambhogra Tai together makes the Sukhu. Yeah. I think... Sukhu and Longest over Gu. Well, Sukhu is kind of general, but it's very simple to say it's a body image or the...

[48:06]

and the body is like a Tukku, like a Shakyamuni. Buddha Shakyamuni is that we are talking about 2,500 years ago that there was a Buddha Shakyamuniism. These are called a Tukku. But they have this quality of the... the beautiful body that we've been talking about, the marks, and the body, and the radiance of light, and the radiance of what, you know, those are the forms. Then there is a, is a kind of ornated, like some areas of the The pure land or the land where the Buddha has become a completely kind of householder type of thing, you know, married and there's so much wealth that's involved.

[49:21]

And so that is called the longju zhokgu. Longju means enjoyment and zhokma means complete. So there is always longju zhokgu. But the tuku is kind of more like a manaka, is renounced. Because we, as human beings, have a particular problem. This problem is something that we don't understand the object, or the material things, or the object that we, when we have it, that we, no one's, We are grasping in the problem of that. So then the Buddha comes out, and then the renunciation of teachings comes out. And so the object is poisoned.

[50:25]

Therefore, you should get away from that object. and so on and so forth. Then it's called . And the method, it's a kind of a manner of a method of the goodness, how you take care of the groups of sentient beings. And they are fully gained kind of a group. They live in a gigantic planet or super planets. They live there. Because they know the enjoyment is they can enjoy it. But also natural enjoyment is they're understood. So therefore, there's no bigger problem of attachment. So therefore, they're super, super.

[51:29]

the God, the Buddha, is manifest, always elaborated, the suboken platform. So then they're always enjoying everything, it's kind of party order. But there is no problem. And we have, human beings have big parties, and then there's And so that's happening. And so that's happening. And so that's happening. Other than that, here is also, we can say, that apply this Vajrayana tradition of the generation stage and completion stage also applies to the historical aspects of the Buddha, the Shakyamuni Buddha.

[52:50]

It is applied, Sangeji. the practice of the generation stage and the completion stage is also it is harmonized and there's a Buddhist the historical things are harmonized too because And then when you read it in the history of the Shakyamuni Buddha, in the conventional history of that, it says the Lord Buddha took the kalpa, which is the ayons, countless, three times countless of kalpas he took it to accumulate

[53:52]

the accumulation of the two types of merits, chotni. So you have that. So here is a harmonized in the Vajrayana Aruttana Tantra, and then he's talking about the sunguraji doodles, that the sadhana, at the beginning of the sadhana, that has the protection chakra, that is taking care of the conquering of the demons. Historically, the Buddha's, you know, that demon's malas came out around at midnight, and then finally at dawn is overcome everything. That same thing is happening. Why here is yogis do the meditation on the chakra protection.

[54:53]

And then the Shaya Kanji, the meditation on the palace, of the Mandala palace, which also purifies the Buddha field, the field itself is purified. And then the ngonjang was the English word for manifesting enlightenment, manifesting enlightenment. It's ngonjang and in the sadhana that I remember we settled before, ngonjang. I think two weeks ago and I did it last week, we went to the five Noonshine and Put-Pot, and there was something like the vows coming in there and they can't jump, they can't climb

[56:14]

Right. That's right. Right. And then the next one is... One group, which is the giving initiation by the guru, etc., those take care of the, in the historical situation, that there is such a talk about, that they want to finally, that the completion, finally that completely reaching the allotment, then there is some big ceremony occurred.

[57:19]

The ceremony is called the Kamsung Chujya Jyavara Wangurva. It's all the Tathagata Buddhas of all the ten directions that are gathered, this person become a dedicated, initiated crown ceremony. and the king consecrated as a ceremony that he became the king of the dharma of the three realms. There is such a thing that is occurring. Each of the Buddhas become final completed. Then there is some big universal Buddhist gathering, recognition of this person. Frank is now completely enlightened person of the Dharma Raja of the sub-recognized.

[58:33]

That is taken care of at the yoga practice of the advisory year. There is the rays of light coming out from the body and to transcending purifying the sentient beings and the gathering, they worshiping all the Tadaka, the Buddhas, and those things. Here is a substitute by that. They are doing some benefit in sentient beings by eliminating their light, And then there is the recitation of the mantra.

[60:01]

which is also Dabba. It's called Dabba Po Saladadasa Dabba. Dabba Bhutmik is a recitation of the mantra, etc. And that is taking care of all the business about the turning of the wheel of Dharma of the Buddha. And so that is taking care of it. And then... Finally, the jinguru dua, which means collecting the final dissolution of the elaborating of your mandala, of everything, and dissolution part of it, is the equivalent to the Buddha is laid down, and in the Shakyamuni Buddha, you know, He supposedly, physically that he lay down in between the two special trees.

[61:08]

In between the lay down and the light is, you remember that inclined, reclining Buddha is that we see the reclining Buddha in Mahabali Nirvana. Nyangela dava, Pri-nirvana, that's the... Pri-nirvana means Nyangela dava. No, Nyangela dava is strictly just nirvana. Nyangela dava. Right, the final nirvana dava. Yeah, final nirvana. Nyangela dava means to go beyond the suffering. And then there is, besides the practice, and then there are side practices, or the side of the activities, etc., those are

[62:22]

taking care of the lord buddha is constantly working benefiting all sentient beings means just activities On the head is the , which is some food offerings and , what do you call it? and making stupas and reading texts and circulating the stupas and all these things, body, mind, speech. doing these things besides your meditation or retreat, that is all called Jholam Jinanjo.

[63:23]

It's particularly that the Jinsek of each deity has its own fire ceremony and dharma offerings. Those are the Jholam Jinanjo, it's called. and the yoga of their activities, besides the main sadhana which involves the giri-man-sobhrim. And then so... Are there any intervention by your teachers in there? Oh, yes, that's me. I've elaborated the paper just for the intervention. Challenge the natural arts or showcase. Yeah, and then you do the... Yeah. And you have a lot of this. So it is taking care of all the business of the blood Buddha's constant, their activities, Zappa's activities of the uninterrupted.

[64:35]

Yumi Chapa is continuous, continuous activities of... Although he went to Mahapari nirvana, but his activities are constantly manifesting. And so this will, Lamji, Lamdocheva, which is making us as a path. Lamdocheva. Lamji becomes the actual... Lamdocheva, Lamdocheva, making us, making... Making is a path. Making is a path. It's kind of an expression. This is a kind of vocabulary for the undertow tantrums. Lamji is called. Something is lamji. It means it's a kind of making it as a path. Lamji.

[65:35]

Lamji. And that is also quoted from the Vajra Chant text. At the time of the Hiruga or the Buddha, somebody asked, why is it necessary? Gerba is a necessity. What is the necessity of the meditation on the body of the mandala or the mandala body? Lentu means to that answer or the reply. To that reply for that is sanke nido o oishit also. And that is the yoga or the Buddha said. That is... to reach the enlightenment. Well, it's Buddha itself.

[66:43]

Buddha itself? Which is a little different. Okay. Buddha itself? Right, Buddha itself. You can tell me. Well, the notion is that when you're taking the result of the path, so... and taking form of Buddha. That is Buddha itself. It's not... It's just different from down the road where you're gonna achieve enlightenment. Uh... Yeah, Buddha itself, yeah, that's the... I've already known that you're Buddha itself. That's the point. Uh-huh. Well, that's why... Uh-huh. But if I don't... Yeah, I think so. In that very moment. That's the Buddha itself. That's the very Buddha itself. Yeah, I think that makes sense.

[67:44]

I mean, I see what type of language problems I have to conceptualize, but you understand better, right? Well, I think the question... There isn't any other words. You've heard it. So, I think the... The Louisiana... And what is the here? Why is the body? Here it says, why is the meditation on the body? Why is the body so important, in other words? And then the Lord said, it's a Buddha. That Buddha is Buddha itself. What was the name? It's not the necessary part.

[68:49]

It applies that. It almost says, why is it so necessary or important to have a body? Because it's And to reach Buddha in itself. I mean, that is the Buddha. I'm coming up now, what it's like. I mean, it's a... Right. I think this is the kind of life I've obtained. The whole question is about obtaining the Buddha. You know, we could say, when the Pope That's right, it doesn't say . That very thing is Buddha. Yeah, that's the kind of way you understand the Zen quorum, what it's called. That would mean that other things are not Buddha. But how can this be? Dogen did have the notion that when you're sitting, you're sitting Buddha.

[69:51]

Yes, the state of Buddha. I'll be happy to begin in that endeavor as everyone else's. We all help each other. I'll do my best to be mindful of it. Because I didn't agree with the two of them. My understanding with Duggan's saying is that when you're sitting in meditation, you're sitting Buddha. And it's not that you're obtaining Buddha. It's at that very moment you are Buddha. And it does sound like that's what's being said. That's right. That's very close. Of the method of meditating on possessing a body. What's it all about? As for the answer, that's Buddha itself. That's right.

[70:53]

That sounds very good. According to advisor Tasha, which is attributed to Shachamani? Well, this is a set, don't you? Yeah. Yeah, it's stated. Yeah. And then the Shung Di, during each other, we drew better. So he knows. This statement, that particular statement, that the body and the Buddha statement, by this, then there is a doubt. Some people might have doubts about the generation stage will not be accomplished. The Supreme Enlightenment So it's to remove that completely by this To remove that

[72:20]

Derbe means to take as agreement, agreed acknowledging that some critics acknowledging that the generation stage alone will not That is considered here is a log-do. Is the log, I mean, it refers wrong, misunderstanding. Log-do is misunderstanding. That's to remove that misunderstanding of it. Generations take steps, you run faster than generations take.

[73:28]

And then the Dzogmat Rinpoche, again that repeatedly they are talking about, that by the completion stage will obtain, will get the body of the Dharma. It is indeed, that is somewhat like the connotation of indeed that is obtained, the obtainable is by way of the generation stage that the fruit of the dhamakaya. The word nyam means some sort of experience, that which produced from this particular experience is produced or comes out or something from the

[74:46]

meditation on the completion stage, right? This experience, this experience, I think is harmonized or the equal and agreement with which is the non-dual or the intrinsic nature of the non-dual aspect of that. It's a greed. I've been going out quite clearly, but I'm not sure why this harmonizes the intrinsic nature of the two-in-one or the memdual aspect of that is yogis to harmonize or to agree

[76:16]

meditate on dharmagaya on the mershing to mershing means to enjoy and making as a path And so if you do that, making as a path and enjoy towards that, then what happens is this will cause to obtain the Dharmakaya. Okay. Anyway, I can't write all of it, but just try to understand it. Yeah, and Sambudala is... That is also said.

[77:18]

So it is this experience, the level of the self-manifestation or self-nature of the nature of that. What do we call it, Ranjungo? It was self arising. It was very self arising. Yeah. It was spoken famously as the preacher. Right. It was famous. It was famous, famously. Right. Right. Now the definite uncertainty of the member is

[78:44]

too, because the nature of your self, self-nature. Self-nature is called the temba, and the residence and the... what was it? Residence and the residences. Residence and the residences. Ten is the container and the ten-ba means the contents of that. Therefore, ten is the body. Here as we're talking about the physical body is the ten, the container. And the temple, which is the soul or consciousness, we have consciousness who lives here, that is the residence.

[79:53]

Therefore, there is only two, there is no third. So therefore, originally we are always number two. There is no number three, so it is therefore there is also antidote or practices also. two categories, the , the completion stage, and the creation stage. That's why they have two, because we have body and mind. That's what the saying is. If there is no container, that which is the basis of the generation stage, then there is would not have such as the contents of the completion stage.

[81:01]

From that, what is actually completion stage produce something is produced there is something so what is producing is the dewa dewa which which is the joyful joy and that tremendous joy will not have generated because so then interdependent so if there is nothing there and then we might this will have that happened and so that the joy of the joy from the generating from the completion stage will not have occurred if you don't believe of the residents. If you don't? If you say if there is nothing, it's containers. If there is no containers, then there is no containers.

[82:04]

And then there's that. So that is just basically saying that. Yes. Yes. And that is also quoted from the Tantra, Rul Tantra. He is giving here this tantric root tantric, it says, likewise that the flower, to the flower that exists or the situated, the perfume or the smell of the tea, if there is no flower, that would not exist. will not understand the perfuminates.

[83:08]

Yeah, the scent of flower. So likewise, if you have no body, the substantial of that body, then there is no bliss. They will not imagine or find experience so-called bliss will not find it. That's it said. Then again that repeatedly saying is the evidence or the Jinseng caused the reason. Another reason or the reason is by liberation the reason for the liberation by meditating the two stages of the dantic stages, two stages.

[84:09]

The family Family, or the lord of the family. There is a liberation. Without the lord of the family, there is no family. That's right. So what I was saying is that, I guess, I mean, seeing here is we have a meditation on the sadhana that five Jani Buddhas and Akshavya and so on and so forth.

[85:27]

These are called Akshavya and Amidabha Akshavya. All those things are called Vigjitapho. The master of the family of the Dadagadas. The master of the Dadagada trays are the Five Grand Buddhas. That is we also meditate in the Sadhana. Trays. The Tabarajanji. And that which is the special method used, yogis used completion stage and methods, empowerment and so on and so forth. The special methods, because of that, then what, because of that, then it's liberated.

[86:36]

And so also the nature of that is the pure, pure, three purers. The nature of the means, the two purers, therefore it is liberated. Okay, then what happens? Okay, now, and there, that is also elaborated accordingly. If you explain more, furthermore, Rimbushin Sianamiji furthermore explain it, saying is that generally there are, the Scandas has five, the primary cause of five Jaini Buddhas, they have five Scandas, Torah, Pumbo, Toshiji, Motuji, Pumbo.

[87:42]

and then it is related to the whole dharma a phenomenon of the samsara is actually the family of the Tathagata in us, right? So therefore, the result of that is then finally Tathagata itself, Tathagata. And that the result of Tathagata, the enlightenment itself, is also the problem here. The primary cause is the very body scum, the family religions.

[89:00]

Likewise, and also So a path itself becomes a cause and also a result, the trace. And then also back and forth, the cause and the result also become the family of the path. So everything is interdependent, I mean, related to each other. So the RIG is family, and RIG is the five elements.

[90:08]

The elements of the general five elements. And then the counting. Gang Zhe is the number of counting of the Rick family. This is by counting the five Zenith Buddhas and the five Buddhas. five male Buddhists and five female Buddhists and discounting this and therefore it is very well proclaimed it is called a family Therefore, the cause and the path and the result are connected.

[91:18]

They are accomplished in a connection. And so it is by meditating to the gym and the room, condition of the creation state, then one can liberate tortures. How is that liberate? Because you have a shenba. First of all, you have some shenba or attachment towards to that interest. enters by way of entering into the deity of mandala because you have an interest or the shimpa is the attraction by way of attraction to enter into that and then because of that creates the connection in java which is a connection relationship with the connection

[92:31]

are established, therefore, it will not lure is non-lustre. Non-lustre. [...] Non-lust

[92:51]

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