So, we're now in the major section of the text. leaving disciples on the path and that had meditating on the view and then meditating on the vital method and then finally the result which is the manner of manifesting the five bodies so we're on the manner of manifesting five bodies and that included The... What did we decide for the four gatherings, I guess?

[01:07]

It's probably translated the phrase of Landry. Loremche likes the four goings or the four transferences. Four traversings. Right. Now, having completed the discussion of those, it says... Having wholly focused on the meaning of that, as for the way to practice, then you can say the verses you can say that he says. Do you want to read verses? Okay. So, now, similar with all of those other practices, at the end of requesting at the Guru Yoga, if you wish to be abbreviated, then you simply recite the verses, which is...

[02:25]

All verses are a little hard to translate, but becoming the place or becoming established in the resident and the residence. Becoming transformed into the resident. that is the deity in their residence, that is Celestopolis. The spontaneous presence of the five bodies, which is the fusion, Vajradara, and that's the fusion of Prelite and Ingenus, possessing the three greatnesses, may I and I, having properly obtained, may I turn the wheel of Dharma to sentient beings as limitless as space.

[03:37]

So then you kind of post-pend that to the Guru Yoga. Now as for the actual practice, So, I, having very well habituated myself to the four empowerments, of the path and cause and the stages of the path. At the end of that, having depended on those, having habituated myself to the four empowerments of the cause and the path, in the path, not just in the ordinary path, but the mundane path.

[04:47]

It's important to get that adjective of the mundane path. So all the paths are organized into the mundane paths and the super-mundane paths, the mundane paths being those which lead up to the path of seeing, and the super-mundane paths being those which one traverses after the path of seeing. So having come to the end of that, then the land to develop So having completed habituated to those mundane paths, then in the resultant path,

[05:49]

of the super mundane, that is, transcending worldly existence, having made the interdependent connection by means of the empowerment of the near causes, I manifest the body of unbreakable or uncleavable primordial wisdom and manifest the five, sorry, and transform into the five bodies of the resident and the residents. So, while never parting, never being separated, never moving from the basic space of phenomena, or that's Richard Barron's translation of Chukiyin, having never moving from the Chuyin, or the Dhanadatu, Pepa is like Tsumpa,

[07:17]

Without striving for the aims of the disciples arising in spontaneous presence or spontaneously perfected in the arising... Sorry. Let me try that one more time. Without striving for the benefit of the disciples, I become... spontaneously perfected. Thus it is said, and that is the means of meditating with elaboration on the result. It's kind of looking for in the future. You are excited, you know, you are kind of looking for it. There is some kind of feeling of joy.

[08:18]

In the future, in the future result, then you can get a pleasure. You can have pleasure about two years. in the future that invest, you know, the result, that you will get it. So, the talk is some sort of a... enjoy it. So, the context is, we've completed the mundane paths, and we're now on the super-mundane paths. one manifests the body of uncleavable or unbreakable primordial wisdom.

[09:20]

Sorry. So one manifests two things which are inseparable. The five bodies and the unbreakable, uncleavable, primordial wisdom. And the five bodies... are the transformation of the resident and the residents. All right, so then, not moving, while not moving from the Dharmadhatu, without any effort, I make, without any particular effort or particular striving for the benefit of the disciples, I do become manifest in spontaneous presence, spontaneous perfection. And then this last part, I don't say explain it, but I don't... What I'm saying is, think that way and enjoy it, or to longing for in the future, that the result is that you are going to get it.

[10:39]

So therefore you just increase your... What do you call it? Enthusiastic. Enthusiastic. All right. Directly helping the disciples, I manifest. I nevertheless manifest. No, I will come to what they're saying is just to think that this in the future, near future, that result, that you will accomplish through that result, that they're talking about the truth in the Maya Shindu, right? Well, that no means from the Dhamma. So the Dujan Namjit Dujan means turn, [...] you will be that. You were spontaneously perfected without even striving for the benefit of the disciples, or the disciples meeting all ascension meaning.

[11:49]

So what I'm exactly saying is the result has not been achieved yet, but you are practicing that you understand now the result is that transformation of your body and what's called tender temper. These three different significances will get it in the near future. So now what you should do is you enjoy, you kind of, what do you call it? you just inspire yourself for the future result. So meditate. Encourage. Encourage yourself. Draw a couple of tasks.

[12:51]

The result. You will get it. So therefore you just be happy. You may learn happiness to the future that you are going to be like that. So that's that. Right. Now at the time of arising from the meditation session... Now if you're practicing extensively or with extensive experience, then you do the pure recollection. Mainly talking about the... And then the recitation. And then the dissolution of the mandala.

[13:59]

And then do the dissolution of the mandala kind of in accord or in harmony with the general practice. So that was describing how one practices if one wants to be extensive, now if one wants to be abbreviated, So then all that can just be condensed into four lines? Condensed. So the body of the conqueror, the residence and the resident, and the the deities of the complete three seats so it's worse so it's kind of yeah the verbs so it's transformed and the deities of the complete three seats or transforming the transforming or transformed or transformed transforming right

[15:27]

They are true. Enjoyment. Offering. Dearn is the enjoyment. Offering through the bliss of Dharma Dattu, the objects of enjoyment. Debelam the Lord. May I enjoy and the path was the result. Debelam the Lord. So that's taking the path of aspiration. So without arising from that state, one enters into the path of activities. Now that is that is the stage of practicing having kind of the experiential transmission or experiential commentary regarding the result of attainment.

[16:51]

Say that again. So that is the stage of practice after the experiential commentary of the result of attainment. The result of attainment. The result of attainment. So the practice... It's performing the experiential commentary, experiential transmission. Yeah, so how do you...

[17:53]

having done the experiential transmission, then there are the stages of the practice. So there is the... In accordance with that, there is this... So there's this word, teak, in Tibetan, which we usually translate as commentary. But really, its literal meaning is to read one on the path, which is what a commentary is supposed to do. So there's the T. So what do you like? I think leading on the path, actually, is more meaningful. So there's leading on the path of the view, which is the causal continuum of the source of all, or base of all. So this whole thing, this whole commentary is the three continuums.

[18:55]

And so the whole practical commentary is how to lead you through the three continuums. And so the first is leading you through the first continuum, which is the view, and in particular it's the view of the causal tantra of the base of all. The question is... The base of all or source of all. That's right. So then, in general, there are the three ways of leading disciples. The first is the view. The second is the path of meditation. And the third is leading them to the result. And those are associated with the three continuums. So we just finished the first continuum, the causal continuums.

[19:59]

Now as for the method continuum, that is associated with reading disciples on the path of meditation, which is the body method continuum. And then there's leading disciples on the resultant continuum which is the resultant Mahamudra. So there's the ground or base, there's the path, and there's the result.

[21:12]

So this is the splendor from the other special? kind of skillful method of practicing having wholly kind of received the experiential commentary on the three stages of the base, the path, and the result. They grow on the path of the result.

[22:22]

Now, there's a quotation from the something called the Sunna Dun Dunna, which is the kind of condensed meaning of the speech. So having understood the three causes of experience... Oh, sorry. Sorry. Having... Okay, okay, okay. Let's see. Yeah. Having understood through the three continuum with all three continuum through one's experience. The experience of all these through the Lambda teachings.

[23:29]

Through the Lambda teachings, the Lambda... So I got the nuance one, which is the nuance is that all experiences are realized or understood through the three continuum. So the path through continuum, again, the cause, the path, and the resultant. That's the quote.

[24:32]

And this is consistent. That is, there's no contradiction between this and the kind of commentarial writings of Jetsundakpa Galtsin. Yeah, this is consistent with his thought. There's no contradiction of his thought. Right. That may go on colorful. Okay, so now now that we've completed this huge entire complete second section of leading disciples on the path so there was a kind of this very brief introduction of the causal continuum then there was this huge sorry there's this brief section of introduction then there's this huge second section of leading disciples on the path which was really kind of contained the three continuum

[26:02]

And the five faces a path, a view, path, and result, and so forth, explaining the four empowerment. All that's now completed. And at the completion of that, then there's a little colophon which says the ultimate which remains at the foundation So the ultimate, which is the kind of place of the nadis, is the nirmanakaya. And the ultimate of the clear letters is the sambhogakaya. And the ultimate of the melted drops is the dharmakaya. And the ultimate of the moving winds is the Swabhava Kaida.

[27:06]

And having depended on that, the primordial wisdom of innate self-awareness, which depends on that, it is of one taste with all of those. And... apart from those not moving at all apart from those is the natural state of the Tathagatas so why don't I go through that slowly again because again it's another so last week we went through these four traversings or four gatherings and then this week we just had to explain the whole path of kind of a quick summary of leading disciples on the whole path of cause, the causal continuum of the view, the body method continuum of the path, and then the mahamudra continuum of the result.

[28:16]

And now they're talking about a quick summary of the five bodies which are a result of those. First there's the mnemonicaya, which is the ultimate result of the channels. And then there's the Sambhogakaya, which is the ultimate result of the letters. And then there's the Kramakaya, which is the ultimate result of the melted drops. And then the Swadbabakaya, which is the ultimate result of the moving winds. So those are the four mandalas. Four mandalas find their ultimate result in the four bodies. And then, in dependence on that, of equal taste with all those which were just named, is the innate, sorry, the primordial wisdom of the innate self-awareness, or the wrongrig yeshi.

[29:27]

And then, not moving from that at all, in any way, is the natural state of the Tathagatos. Right. So now... We go all the way back to 275, line one, which is like the second or third folio text. So the manner of meditating on a path like that in this organization comes from Dr. Gilson. So what do I briefly describe it? What do I briefly describe it? what's been completed then, which is establishing the Samaya as a foundation, reading the disciples.

[30:40]

And so that's now finished. Almost the entire text is associated with reading disciples, so it's now been finished. And then having generated a certain recognition from that, There's recognizing the samadhi as the first part, and then there's explaining kind of the limits of the path. So that's the third part of the whole text, which is what we're beginning now. So we're now on the third major division, which again is having generated the special awareness, the special recognition, we then recognize samadhi and explain or establish the limits of the path, of the demarcations of the path.

[31:44]

So first you recognize all the stuff that's done before, and then having recognized that, you recognize samadhi. So having a certain understanding of all this traversing leading on the path, then one recognizes samadhi. And one establishes the limits, the demarcations of the path. Noshepo is... Neshi is kind of like, more like a convict. Completely convict. Neshi and Neshi. Neshi and Neshi. Yeah, having a special certainty. Yeah, having a certainty. Special certainty. Real life?

[32:47]

Well, certainty. You have no doubt. There's Neshi and there's Neshi. So it's a little, almost a pun and... Pun in Tibetan. So having a special awareness of certainty, one then has the recognition. Having the Ngeshe, one then has the Ngoshe. Yeah. As much as I can for someone who's not. Okay. Okay. Now, as for that third major division...

[33:52]

All right. So basically this has three parts. The first is generating the certainty concerning the four authenticities, which is one laundry technical term, and the four ear whispered lineages, which is another term. I have some specific meaning here in Hungary. And then... So then there's having generated that certainty. Then there is establishing the demarcations. of the bhumis and the recognition of samadhi.

[34:56]

So these three subjects. Well, that's two so far. And then there's the signs of having accomplished the turning of the wheel. Now, as for the first of those, which is the four authenticities and the four oral ear-crispered lineages, it is said, quote, after having established the result through the four authenticities, And having laid out or set out through the four authenticities, having demonstrated the result...

[36:12]

Sorry, having laid out the cause through the four authenticities, having demonstrated the result. Then one lays out the path. So first you lay out the cause, and then you lay out the path. And then you lay out the result. So now as for the meaning of that kind of terse statement, for the yogi, for the practitioner, whatever experiences have been generated on the path sorry, on the basis, path, and result, they are kind of established or validated by means of the four authenticities.

[37:24]

Validate. Okay. Actually, as long as I could treat this analysis for authenticities, I think really it should be for authenticators. These are like the four things that authenticate things. They're not like having a teacher that said... The teacher is one of the four authenticators. Yeah, so the teacher is not an authenticity. He's an authenticator. He authenticates. Yeah, it's kind of like that. Yeah, it's like... Or it's like a PhD professor. He authenticates the graduate student to receive their PhD. So it's an authenticator. So as for these, there is the experiences of the basis, path, and result.

[38:33]

This is not the real basis, path and result. So tripa-chipa means cutting all elaborations. Right. You know, don't get too excited. Don't get too wound up. So this is not the real, these are experiences of the path, the basis, path and result. These are not the real basis, path and result. And therefore, you should cut any elaborations or conceptuality, regard that, and generate certainty. Now, as for the manner of cutting all those elaborations or all that conceptualization, this is explained from the little letters, that is the interlinear annotations of the four authenticators. attacks, the four authenticators, or the commentary on the four authenticators.

[39:38]

Now, as for generating certainty concerning the four Air Force Spirit lineages, again, from the literature, the commentary of literature, here I think referring to the commentary of what is shown in the Vaja verses, Or maybe the Raja verses themselves. Not, but not, so yeah, so the Raja verses are very terse. So the terse quote here is the ear whispered lineage of secret mantra and so forth, kind of dot dot dot, the unbroken four. The larger verses are very condensed. And, uh, yeah. Okay. Um...

[40:57]

Go ahead. So, occurring from the practice of the path of secret mantra, which is possessed with the four ear-whispered lineages, together with the possessing the four authenticators of the experience of the... of what was previously stated. So again, let me just repeat that. So arising from the practice of the path, of secret mantra, and that, so what about that path? That path possesses the four authenticities, and its experiences have been authenticated as above. So through that, if you, if the in interdependent connections of the ear whispered lineage are not aligned, then the experiences will not arise.

[42:08]

What did you... What did you... I cannot find it. We're confused. So in order... In order to not... So Misha means not find? Yeah, not find. Yeah, some kind of more like a... Yeah, not finding properly. Okay, so even having generated... It's kind of one of those double negative things. Let me try and put it in positive English. So even though you've kind of generated these experiences, it is necessary to have devotion on the path of secret mantra of the ear-whispered lineage because...

[43:24]

If you don't, you cannot find the path. Even though you've generated some experiences. So you should generate certainty. Because once you have that certainty, then you'll begin to be able to cultivate devotion. Now, as for that secret mantra... So cold, right? It is cold. Yeah. I did my little... This means quotation marks in English. Right. So this is kind of like... So this process, this method of protecting from the imputing concepts of the mind, or someone imputing concepts of the mind, with regard to the Dharma, which is hidden, and I'm not sure the comments come from...

[44:51]

The non-vessel. So in the non-vessel, in a person who is not a suitable vessel for the secret mantra, the Dharma is secret and hidden. It should be hidden. It should be secret and hidden. And this is the special method of protecting from concepts and imputation of the mind of a person like that. So secret and hidden here are synonymous. And then...

[45:52]

So it's a special method of protecting from concepts. Concepts of the mind. Papa is like ringing or transmitting or? I see at this time. In this time. Okay. Okay. Okay. So now, like that, there's the path of secret mantra.

[46:59]

And there's the lineage of the word in experience. And there's the lineage of signs, or kind of indications. And there's the lineage of practice. And there's the lineage of Mini. And these all come from the guru who possesses those unbroken lineages. Otherwise, you don't... Therefore, it is called Ongichu Manubas. Manubas, so it's the water of initiation. It's not contaminated or whatnot. Not exhausted. Not accumulated. Not acquired.

[48:04]

So the point here is that there are all these lineages and all these lineages are obtained from the Lama who possesses those unbroken lineages in whom the water of initiation has not declined in any way. And the lineage of blessing has not degenerated. And the instructions are not erroneous or incorrect. And has the ability to satisfy the mind which is devoted. Those are called the Nenju-shi. Yeah, so that names the four lineages, the four Eriquist-berg lineages.

[49:07]

So they are... So basically to review the four Air Force Spirit lineages... There's that the water of initiation is not exhausted or not declined. And then that had a number of different things which I won't review. And then there's the experience of the lineage of blessing has not degenerated. And then there's that the instructions are not erroneous. And then finally there's the power to kind of satisfy the mind which is devoted. So the instructions are satisfying.

[50:10]

Those are the four ear whispered lineages. So practicing those, one generates certainty. Mm-hmm. So now as for the abbreviated meaning of those two, it is quoted... elaborations, these conceptual elaborations are cut by means of the four authenticators and the four ear-crispered lineages.

[51:30]

So secondly, so this whole division of the text had two parts and the first was the recognition of samadhi and so forth and the next is establishing or expositing the demarcations of the stages or grounds of the path and that itself has a couple parts So there's establishing the demarcations of the grounds of the general path, and then there's establishing the demarcations of the special supermundane path. Oh, sorry, sorry. Establishing the demarcations of the, not the supermundane path, but the special mundane path.

[52:33]

So then from the literature that is probably the Vaja verses it says through the five which originate through the interdependent connection the are taught the complete path. So the whole path is taught through the five interdependent originations. So that is taught furthermore There's the complete... Sorry, let me come at this a different way.

[53:38]

It's a long and complicated sentence. After having shown by means of the path, there's the complete cause, the complete path, and the complete result is taught. Now furthermore, with regard to the cause, there's this resident... And there's the residence. So now as for the residence, that consists of the outer objects, the channels of the body, the channel letters, the element nectars, the essential wisdom winds. Those are the five.

[54:38]

I see. Okay. So that was the residence. Now, as for the resident, the person who resides, his interdependent connections are the consciousness of the five doors, the consciousness of the mind, the afflicted or disturbed mind, that is the mind which is conditioned by the disturbing emotions, and the alaya vijnana. So as for the... As for the five Dhammatas... So now as for the five Dhammatas, kind of in order, they are the...

[56:00]

outer, the inner, the secret, the thatness, and the base of the ultimate alignment of the interdependent connection. Now, the path has two parts. So... Okay, so the two paths are the...

[57:27]

path of traversing and the path of ripening. Now the path of ripening consists of entering into the up to entering the ripening empowerment up to entering the ripening empowerment the vase empowerment The secret empowerment, the primordial wisdom empowerment, which depends on the wisdom lady, and the fourth empowerment. So all together those make five. So there's up to entering empowerment, it's counted as one, and then the four empowerments, making five all together. Those are the ripening. Those are the ripening. Because you're ripened. during those. And now as for the path of liberation.

[58:47]

So now, as for the path of ripening, that consists of the path of the preliminaries. How are we doing? Okay. The path of the preliminaries, the path of the generation stage, the path of self-blessing, swadhisthana, and the mandalaquil. Oh, sorry, the mandalaquil is the fourth, and then the vaja waves is the fifth. So again, the preliminaries is one, generation stage is two, path of self-blessing is three, the mandalaquil is fourth, and the vasya waves is fifth. And this is... Right. So, this is probably... for my mind, the single most important line which unlocks the key a lot longer is this is the method of aligning the five interdependent connections gradually in stages.

[59:55]

So if you don't align the interdependent connections, then you don't generate any result. And then the method for aligning the tendered Greek is precisely why we spent going through all those methods for the last four and a half years, because those align the interdependent, the five interdependent connections. Because who's the last one? Is this the method of aligning the tendered Greek? And then there's an adjective. An adjective. Yeah, or by stages. So if it is like the path of traversing...

[61:07]

So now, if it's according to the path of traversing, then it's just the five paths of the Mahayana. There's the path of accumulation, there's the path of preparation, there's the path of seeing, the path of meditation, and the ultimate path, or the path of arriving at the result. Those are five, or... So, alternatively, one can group the path of accumulation and the preparation, these two, into one path. So then one groups the...

[62:16]

if I understood Rinca correctly, the path of accumulation and path of preparation together in one. And then one traverses up until the sixth bumi by means of the vase empowerment. And then one traverses four bumis or up to the tenth bumi in the tantric system by means of the secret empowerment. And then one traverses two more bumis by means of the primordial wisdom empowerment, which depends on the wisdom lady. So that's the eleventh and twelfth. And then finally, by means of the fourth empowerment, you want to choose the twelfth and a half Bumi immediately preceding the full realization of Buddhahood. So, in that gradual manner, that is the benefit of aligning the five interdependent connections. That is the great benefit.

[63:19]

That is the great benefit. That is the great benefit. Right. Now, as for the result which comes from that, first there's the Mnemonicaya, the Sambhalgakaya, the Dharmakaya, the Swabhavakaya, and the extremely perfect Swabhavakaya of spontaneous accomplishment or spontaneous presence. These are the five bodies. So what are these the results of?

[64:21]

These are precisely the result of aligning the five interdependent connections. Now these are more extensively explained. If you wanted to. Yeah. If you want to know more, these are more extensively explained in the writings on the five interdependent connections by Saki Pandita. We'll stop there. In the five interdependent connections, you're the channel, the... So there's... These are all the different five, it depends on how you look at them, right? Right. But there's basically the outer objects, the body channels, the channel letters, the element nectar, and the wisdom wind.

[65:22]

And the five Dormatas, or outer, inner, secret, and what's the fourth? The outer, inner, secret, thatness, and ultimate. I know I've missed some more of these. That's the path of liberation. Great to get a whole try to these.

[65:57]

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