387, line 2. Subject is the refuge. And also generation of the stage. The refuge is Jamro. And the generation stage is Simgi. And then there is called Borja Simbel Komde, which is the recitation of the Bandra. So these are three things started. And we'll start with that. And there is . If according to the fallings of the sadhana of the Hevajra, then you should read out the master of the being sealed by the lord of the family up to that is you should continue to read it read it out and if you are studying with practicing with the six limbs of the sadhana according to that six limbs of the sadhana then

[01:30]

until you should read the Renaissance Bava, which is the branch of the Renaissance Bava branch, which is something else to do with the praise. the praising to the Buddha, Papagata Buddhas. Dopa is praising. Then I learn how to identify the Zheng Xi and Zhongzi. Zheng Xi, which means as you know, The object of purification. And is the pure fire.

[02:35]

You are afraid. It's kind of introduced, right? Introduced or learned. Introduced or learned, water edging. And then you . And then means it straight forward. Meditate all the way down. to read it out. That is how you do it, practice these four limbs or the six limbs of sabana. And that is also said, Venerable Jitsun Takpa Janshan also said, how you do it is, it should be very clear, sell us When you say it, read it out, read out very clearly, Thala is a celebrant to clear vision, and Thala is strong, and Yutong La is the short period, or short time.

[03:55]

Short period. short duration you do that that is how you visualize the generation of stage when you refer to each of those sessions the clear and strong and the short duration is the best way to go it is key and it should be important to to note or the key to that generation stitch. These laws here are like adverbial laws. The style law and the trunk law. That's what adverbial, yeah, I would say. Adverbial, yeah. Yeah. Clearly energetically for circulation. Yeah, totally. Again, that is going to explain a little bit more elaborating.

[04:59]

The meaning of that language is the definition of that saying clarity. The reality is just the substitute members. This is kind of talking about the recitation of the mantra, basically here. Substitute member means it's a, what I'm looking for this, it's kind of unclear the meaning, or unclear the It means uncleared. Mambo jambo. Mambo jambo. It is not a mambo jambo thing.

[06:01]

If you say mantra, it should be very clearly, precisely. Not mambo jambo. It means voice. or very little from that point of view. Then secretly several German, which is the words, and the words, secretive words, separate German, make it, say it clearly, the words. After Nama, Ya, Bingo, Lopo, Kere, Sha, Wat, Ba, La, Ni, Zadur, Bing, Zeti, you know, very clearly. So when he's talking about doing the generation stage, he's saying about saying the text... No, the Kunjolindu is saying it's the... here more kind of... he's saying it's the more recitation.

[07:05]

This has to do more with recitation. Recitation. Recitation on the text? Recitation, probably. Recitation on the mantra. I think it's... both, I think, in this case. Both, both, both... Yeah, the more, yeah. Okay. So when he talks about the point where the Lord of the Family appears on the deity's head, is that at the end of the Four Consecrations? Yeah, at the end of the Four Consecrations, it depends how you are using the sadhana, the six limbs of sadhana. Then you're starting, you know, finishing So there's a division number four, and there's a division number six. And in the division four, it's when it would be the family, which would be at the end of the consecration.

[08:07]

And in the division of six, it would be Ramos Zimbabwe's praise, which comes after generating the mandala generating the passion. You read it all the way through to the sixth limb. Read it all the way through to the sixth limb. Well, I've not finished all the way saying. Then the word tagpani, here is the gunjolungu is defining the word tagpani. Here is not really talking about this precise sound, but tagpani means more vivid sound.

[09:15]

more precise and clarity or vivid. As you read it out from the beginning, like a refuge, from the beginning of the refuge, generation of the state, the father of the Sautava, the Sautajan, the mandras, and then preceding the generating that you have out of mandala, and then, you know, and so on and so forth. So as you sang, Clearly, at the same time, your mental image is precisely, you know, then you just follow that, meditate at the same time. Really, yeah. Really kind of roundly, or completely. I mean, the round, actually. The shape of it's usually there. What's it called?

[10:16]

Gangness. Gangness. Gangness to follow. The mind should follow the words holy. Yes. Holy, yeah. And then, don't let in the parent by any unrelated thoughts while you are... Meditating or reciting or reading the savannah and then that's you meditate. That is called... Parmacheva means... Parmacheva means not cut. Not being cut by other thoughts. And then the , which is the short duration is, here is .

[11:23]

Because it is very important for beginners, it should be done quickly. So it is important for the beginners, it's kind of attempting to do it quickly. So therefore, The vigorous waterfall. Babaji is the waterfall. Like that kind of continuum, the current, current of the water.

[12:37]

And so you just go, don't spend too long each word by word. Just go read it. Which means while you are reading the words at the same time, meaning is just catch up the meaning of the understanding of the meditation or whatever visualization or whatever it's supposed to do at that. Catch up when you say, for example, generating the... I want to say a generation of stage, like I have eight faces and 16 arms and four legs and my skin of color is blue and so on and so forth. You read it out, right? So at the same time, you just quickly go as you say it and then you also identify it that way. Otherwise, you say and then thinking about it is not good.

[13:40]

just like a waterfall down and it's one after another it's going through but not the first one is waiting for the latter one was waiting for first one not like that another was going to wait and just go through that's why it takes a long 60 limbs so that you can turn it within 40 minutes that means that you just go ahead and at the same time as you visualize as you say that is also that and the root tantra it is coded from the root tantra It is as a . So they are .

[14:48]

Again, that the current of the river, red buttons, just like a falls or the currents of the great river, or just like The next word is Marmezzamo. It's just like the clean, the bottle lamps, the light, the tip of the light is like this, right? And it's very, very, one pointedly, because they're very erupting, that was then bounded, bounded carefully. So the , all the time, that in this way, by the yogis. Yogis should be practicing in that way. And the duration is , and then the daytime or the nighttime to meditate like that way.

[15:55]

Night and day. Then there is a name of the text. It's kind of, what's it called? Terminal something. That is a sutra in one of those sutras philosophies. To follow or to contaminate or to mix with after the thought or the

[17:01]

wrong thoughts, conceptions, while you are meditating, then there is no meaning of it. There is no meaning of clarity. It does not exist. Whatever you do, recitation of mantras or anything, it does not choose any result. And so it is totally saying is while you are starting from the beginning of the refuge to the end of the dedication prayer you just make sure that do not interfere by any other ordinary conceptions or thoughts culture means important and The second, can I open up the yellow?

[18:07]

Second. So we have the outer generation stage and the inner generation stage. And that's the first, which is the outer. There was the stage of entering, stage of fighting, and the stage of rising. Love of biting. Now I'm stuck on the stage of biting. The stage of biting is, it says, never, never, never is basically a stage of biting. That is page 388. Never. Then to that subject, biting, The state of abiding has abiding. And there are two things. To learn how to be, to learn on the subject of pride.

[19:12]

Nga J is pride. Lapa means to learn or learning. And then there is a next one is called the Nambala Lapa. To learning in the... the appearance of the visualization of the color and the shapes, I'll call the number. So there are two things you can learn right here. The first, learning to be applied, is quoted from the Virgil Tint, text says which means that by the yoga of the pride of the Buddha quickly to reach the one can be reached the Buddha to become quickly a Buddha

[20:26]

And then it's just basically describing after you become a Buddha, what you have is the significance of the body, the names and the marks. Ten is names. And there are 32 marks, 32 signs, and then there's 80, 80 something, pages, it's called pages. 80 pages, and 32 tens, yeah, 32 tens, and 80 pages. Minor and the major science of the Buddha's characteristics.

[21:34]

Then, let's see. It's kind of, I mean, absolutely in the meaning of that learning on the subject of pride is a kind of, meaning is ultimately, meaning is the combination of the compassion and emptiness and dual aspect of that. is from that maybe generating their pride. And then the number, which is when you become a Buddha, then you have a beautiful Buddhist body with golden color skin.

[22:44]

It's a Buddhist skin called Golden and Sumusangya Dota of Mawa. And all these major and minor Mark, so everything is the aspect of it. And then, so that is, then, to relate it to the Havajara, is the Tathagata Buddha, the Havajari. manifestation of that Buddha is manifested manifestation of that is a Havajra body it's called the Rupakaya the Sugiku the Sugiku right in Dhamma Sugiku right the form body the form body is the Havajra image is the form body and that which is actually there

[23:51]

That form body of the Havajra is the intrinsic. The nature of that is the emptiness and the karuna, the compassion two-in-one manifest. At the same time, it has also a quality of the Dharmagaya, Shujigu. So the suku and the shuku, talking about the contains the both Bukkayas and the form Bukkaya and the Dhammakaya are all simultaneously without separating from each other. The nature of that is that you are learning this I or the pride How you learn is pride.

[24:55]

This pride is the... You are learning yourself is the Dhamma Kaya and some of the Rupa Kaya of the Buddha. I am. So that you have to learn I am. Nga yinu nyan du means imagining yourself as that, in pride, learning of pride. Nyan du nyan [...] That one is how to learn to be pried, learning how to be deity pried.

[26:04]

And the second one is the learning aspect of the appearance. Nambala, Lebanese, okay. and that is at the beginning tomorrow whatever you are meditating then that means that your body and the place everything is in a mandala or the will of the mandala complete mandala of the palace But that mandala of the Evangelii, the mandala palace, talking about the palace and the whole castle and the protection chakra and also the cemeteries and then the outer rim, the walls and everything is to call them.

[27:23]

Outer mandala. And they all should be clearly meditated. The nature of that is clearly visible, yet there's no nature solid. Renxin-neba is there's no entity or substantial entity. any kind of a physical level of that way we think, where human beings think the object, object of building or object of people or everything is not like that but it's almost merely like a which is You know, just merely is the nature of illusory. Illusory. Illusory. Illusory parents.

[28:25]

Or the melamjinawa. And it's the appearance of the dreamlike. Melamjinawa tabu. And everything is like a magician or like a movie. It's like a movie. Taburo. Lamji Temprachan, so Lamji Temprachan means Lamji, suddenly. You know, everything gives you life. If you become to, if you kind of, you know, been doing this sadhana many times, then you kind of good about it. So later on, it even doesn't take anything. Everything is suddenly that you can create it, generate it. mandala, inner and outer, everything. So the Lamji Tempracadis, you make it yourself to recollect all picture clearly and certainly.

[29:32]

As they said, also the Vajra chant, it says, So my body should be meditated as whoever is meditating my body should be meditated as in the manner of the illusory, magic, magical, or even like a dreamlike. like that kind of meditate. When you do that, it's very perfected, and then we'll be able to project that in reality. And means in real.

[30:39]

means to be able to see it. And so it becomes, you can project it, clearly. To become a scene. Right. And the shepherd tells us, I think he's saying is like that other sessions. Keep that awareness throughout all those sessions. Keep this awareness throughout all the other sessions. Same thing is what's here is saying is the mandalas and the shapes and the colors and all those things should be like a

[31:44]

the magic or dream like and those so you should be like that then there is an instruction during the instruction or the meditating on the doing kind of precisely the practicing the holding your mind or simzini it's called or simzini is your mind is holding to a object of the visualization and so you're just doing that it's called simzini it's called training your mind this is a how you train your mind into stabilizing your mind and sharpening up your mind.

[32:47]

All these techniques are sharpening up your mind by focusing in the pictures of the deity. And so here is... According to the extensive method of the teaching of the... visualization on the subject of the holding, sharpening of your mind, he has said that there may be several days, you know, talk about it, days of practice. So if you're starting with the first day, the first day, the first day, there is a day of the Session. First session. Like say, if you divide it into session, it's maybe four sessions a day.

[33:48]

The first session will spend most of your time is spending... You are sharpening up your mind or focusing your mind to the... Jane Ruma is the third eye of your face, of the Hiruka. The root, that means the main face. There are eight faces for Havajra, and the main head is the front head. And that has the third eye, which is Jane Ruma. Jien means a perfect term for I. Wuma is U, is the center. Simchung means to hold it, your mind, or concentration is hold it to that particular picture.

[34:49]

This is the first session. And then, now that Hau is telling the, how you, hold your mind or describing learning how the colors and shapes of that particular eye. This is learning how to learn what kind of colors of eyes and shapes of the eyes. learning how to focus in your mind.

[35:52]

And so the Zubi-jian rumor with central eye which is Tō, Tō is kind of usually Tō and Shua, understand? Tō means redful and Shua means peaceful. When you start talking about the Tō, Jien means the eye of the redful deity. So the Havajan is a little better than the redful deity. So the redful deity is made as the central eye, Jien Yu, The eyes are the center of the eye, or would be the eye of the people. It's very, very, very dark. Very, very blue. Dark blue or dark. And the next one is called means around the, I don't know what you call it, the white part of the eyes.

[37:02]

The white part of the eye. Don't shoot until you see the white part of the eye. I usually just call it the white part of the eye. Yeah, it says the white part of the eye. And then the Chenza Marwa, Chenza is the corners of the eyes, but would be both side of the eyes, all this side of eyes, you know, Tienzai is called. Yeah. And, uh, yeah, yeah, yeah. So, yeah, so, [...] So this third eye should be kind of, left eye is, you know, like say if someone put the left eye and put it in the upright in the center of the eye.

[38:16]

Is that new human turned up? Yes, on that left eye to the right is the mima, is the eyeball. Mima means eyeball. Eyebrow to the right. Eyebrow in the right direction. And zima is eyelash. Eye. Right. Eyelash. Eyebrow and eyelash is to the right. So they meditate. Eyebrow, just an eyelash. Well, it says, uh, mima is eyeball and zima is eyelash. Huh. There is an eyebrow.

[39:17]

Zima. Eyelash is... There, right there. But it's missing, uh, eyeball is missing. Oh, zima? Zima means, uh, the eyelash. So they meditate that way. It's a stop if it's clear and then you can also stop and then rest.

[40:25]

Touching is rough? It's a rest. stop and rest to someone and it is very clear and don't spend too long to the to that you know to that subject to rest and because this way that someday you took you which poison of the samadhi is called, to get rid of the poison of samadhi. Someday, well is a process of that happening good and excellent.

[41:28]

of the visualization process becoming excellent or good. And then you leave that there, but don't try to increase more and more. Do not increase too much. So if you do that too much, you know, and then becomes a poison. It's called something you took. So you tend to ask. You've got something done, then you rest. And I guess that's how you do it when you eat a good dish, this food. When you eat something, taste, and then you just taste it, but try to increase too much, you know, and then it's a lose the interest, or later on that becomes subjected. Someday you took yungs. which means if it is not here clearly try to meditate and it's still not coming clearly and that's okay you just leave it there and also rest and so this way another way to get rid of the negative part of the poisonous of the samadhi next page

[42:57]

It's 389. [...] Don't be too tired of it. If it doesn't come clearly, that's fine. Just leave it and rest, and then start maybe a little later again. Otherwise, we'll be set up, which means you'll be tired, or you really don't want to do any more. Sangji is shema-dapa, sangji-chela, sangji-chela, which means to give it yourself easy. giving yourself ease, making yourself kind of pliable.

[44:05]

And then in this way you rest. And in that way is getting rid of the poison of the negative samadhi. something to do to the poisonous money, the yung means, uh, expelling or... Expelled. To take out. And the chung at the end? Yung means to spell out. Yung. Spell. Expell. Expell. And then it says, sometimes, uh, Even if you stop meditating and then it comes out. It comes out of the face of a deity or whatever. It kind of pops out like this. How do you say it?

[45:09]

Again and again it comes out. when you try to meditate and then it doesn't come up. That kind of situation. And when you don't meditate, it starts coming out. Maghubba Thu, sanas, if that kind of things happen. Maghubba Thu, sanas, if it comes out, While you are not meditating. Or while you are not meditating. It is poison of the contemplation. Because it comes back by itself. Yeah, yeah. Because sometimes you took him there.

[46:19]

then what you should do is attract your mind to another subject. Another part of the visualization? I think the subject entirely in this case. And then after destruct yourself, and then again put back into the actual visualization. Meditate again, try to meditate. And that will be meditating and living a little better.

[47:20]

Afterwards, the mind is kind of cleared out or covered with another thing. Now, the next one says, even though you're kind of doing that kind of method, trying to do many ways, if that doesn't give you the clear visualization, then also another method is to say it loudly, not to recognize it. Then describe what you are meditating, for example, the third eye, which is, you know, they say it. Slowly. Slowly. Slowly say it. Repeat it to yourself. Say it slowly to yourself.

[48:23]

which means you do it again, visualize it again. Now, there is a tei-jang-matibnas. Even that technique doesn't work to you. There are tei-jang-matibnas. What did you say to yourself again? Say it. Say it again. Repeat yourself. Repeat or describe. Yeah, central eye is the central eye. I'm meditating central eye and then describe the central eye. Now, even though describe and from vocally try to you know teach myself if there is still there is not working if it is matabla then the you should draw picture of that the drawing picture placed opposite direction

[49:55]

direction to the mirror appears the picture to the mirror let it appear the picture of the eye in the mirror then look at it then taught or meditate now what's the point if you have how it was looking at it in the mirror honestly if you look at the image itself then it's flipped from the way you want to visualize yourself So you put that in a mirror and you're looking at it the way you should visualize yourself.

[50:59]

Yeah, that's the point. And also the point of the mirror image is not solid. You're not putting it on in it, John. Sometimes you do that. Put this here and then look at the mirror. And then look at the mirror, yeah. But that's not what he's describing. Well, I didn't say that. Yeah. But maybe it's indirectly he's saying it. Maybe that's a practice. Yeah, that practice is usually down that way. Yeah. By doing this, did that job as one by the way that we're doing that, whatever the subject of that matter is clear according to the wishes of yourself.

[52:00]

If that becomes clear, then you are reaching out to the end of that pure of the God visualization. Whatever you desire to be clear to your eye or mind, it becomes clear. It becomes clear. comes to you very clearly, and there is a lawsuit by water lips.

[53:05]

Which means, then you reached, we had, that's a technical term, we had the lawsuit back up. Before, right, that was one of the three charities. At that point, you reached that. Yeah, that was a technical term, right. There was a tagba. Who was it? Good question. You have that yellow pin. Yep. Then they continue that

[54:22]

Okay, there is a purity of the God and a purity of the Tathagata, suchness. Now the purity of the sojournism is by a way of you don't desire not to have it. Like say, oh, I don't want to have it. Digitalization of this appearances. As soon as we do that, it stops. It's controlling. You have control of the situation of the control situation of the Otherwise, it exists or not exists if you have a control.

[55:22]

Non-existence of that is the tixin yi taqwa. Yeah, so you have a controlling and the amount of doubt in the negative way or the... That is called the technical term for it. It's called tixin shikbe, tixin yi taqwa. If you're able not to desire. That's right. not desire to, while it's having something, visualization, and oh, I don't want to have this one, and then stop. And I wish to stop. And at the same time, when you wish to stop, it stops by itself. It's kind of a behaving situation. And if that thing is happening, if you have achieved that controlling thing, then this case is called the purity of the emptiness.

[56:25]

What you're not desiring is the clarity? Not to have the clarity, not to have the vision. which means that you are cured of the darkness. Sato means sato like mebredeva. Sato like mebredeva means a desire not to inhabit. Sato like mebredeva means a happening. Well, something is visually happening. That means Sadova. Well, and then you desire to stop that, right? Never newness. If it's able to stop that, then you are achieving some result of that

[57:39]

The other one is clearly understand what the Hatsushu Pagpa is, that you like to have it, some visuals, and if you control that like to have it and having it, then it's Hatsushu Pagpa. And this one is not to have it, and then it's Hatsushu Pagpa. Then the next one is, then if you ever decide to have it one pointedly, it becomes, once you get that, it happens that way. If grows the experience of the common, common bite,

[59:09]

from that, then it's called which means self something, right? purity of the self-worthiness. Okay. You're right. And, maybe we can stop here. Why, no, no. No, I don't know, more. Okay, and I assume that everybody's, I easily, that one means to rise from the tsunami. I was just looking up where are these three peregrines, sir, first dimension?

[60:15]

First dimension on the 383 Line 4. Clear, sir. Thanks. Thanks, too. Know which anywhere, sir? 383 Line 4. Clear, or right? 383 Line 4. No, sir. As recruiting individual duties, recruiting professionals, and recruiting self-awareness. So, what is that means to get up, or to wake up from the Samadhi, or to raise the eyes from the Samadhi categories. Thank you.

[61:35]

Yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah, [...] compassion is very deep. Unbreakable. [...] Unbreakable Right?

[62:36]

That is called the Thakotampa, or recollection of the pure, what do you call it, purity of the symbolic meaning of that purity of those things. Then the second one is the Devachawa, which is the recitation of the mantra. Devah means the recitation. Recitation. Then there is the jingurdua. It is to collecting the mandala. What's it called? Absorbing the mandala. Dissolving. Dissolving the mandala. And then at the end of that, you should do that. After that, then you have to do the dharma, right?

[63:42]

And the third session, you're doing the fourth session and the third session, which is usually ended up around before dinner. At that time, then you do the dharma offerings. And Dharma offering is done still, if it's possible, in this head vajra practice, that still you need to identify the head vajra, a single form of head vajra. You yourself is a single form of head vajra. With the pride of the single form of head vajra. uh... pindle poem in the corner if you believe you don't have data system you don't know how i have it then you do the other models keep our brother's song well russian duty party duty and then to the auspicious uh... uh... that they didn't go up with this auspicious

[65:05]

The Toh of Gyagi is... Toh means principle. Ngaja is pride. Ah, okay. So what's the pride of it? Right. Principle did. Oh, pride. Pride of the master's pride. Then Tuntor, which is the dharma with the session. Session dharma. Oh. Tongwa is a verb to offering. Tongwa means offering. Word. Okay. And if you don't. If you don't. Don't offer. Then you sing a song of the Vajra. Vajra. Song. And auspicious. And then Melamukh, which is a prayer. Memchalas. All these things are. According to the sadhana, you do that.

[66:09]

Then the gentleman just said that. The gentleman just said that this. Concentration of the yoga of the behavior of the human. I did it. The gentleman just said that this. The gentleman just said that this. The gentleman just said that this. In between the sessions, still you need to apply your mind that everything outside, all of these outside appearances are gods and goddesses, the mandalas, the will of mandalas, and you should try to keep refreshing your mind in that kind of a gods realm. and at the same time in real or mental or the offerings to do to everybody and then you can take initiation from the public

[67:36]

You know, I think that's called taking initiation, mental samadhi, taking initiation from the public, from the out, from the crowd. And that is the great ocean of the conduct, the behavior of the great mountain holder. When you visualize all people as babies, all deities, all ladies are the goddesses, all men are the Havajara, all the department stores and everything is a palace. Yeah. And when you see or feel or touching or whatever senses, you're making a contact with the provider that you should do. to learn that so that all the any other behaviors of a situation of anywhere that you should learn in this way we stopped in here it's 380 now

[69:02]

The purity of self-awareness is associated with which part of the meditation?

[69:10]

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