of this television is nang sum Tibetan word is nang sum nang comes word from nang is apparent or nangwa sum nangwa means appear right sum is three and this part This particular book was written by the same author of this text, Bill and Guizum. He wrote two different names, Nansum and Guizum. The Nansum is the preliminary practice, and Guizum is the esoteric part of practice, esoteric for the tantric practices. Vajrayana Bhakta Gita in the Giyushum and the Blue Book and the Mayana precepts and all the general precepts are in this book.

[01:14]

And the Lama who wrote this book is Ngoozhin Kunjol Tungguk. Ngoozhin Kunjol Tungguk is the, actually, you know, Bunga Sanghu is the founder of the Ngoor Monastery. And then 10th Abate, the generations after, 10th Abate of the Ngoor Monastery, is the Kunjol Tungguk. And here it says, Kunjol Tungguk was born in Kvartya. in the 1497. But there you see, you can read it, and you have at this book, at this time, and at two years in the book.

[02:25]

Oh, I do not. Looks like I got that trick. This is very easy to get, Mr. Chegg. Yeah. And also, you can get it from... Postport down in Sauna Avenue. Oh, yeah. The Canadian ports? No, that's the big shop, that big store. Oh, yeah. 10 dragons. You can find it usually. Yeah, you see it all the time. You see it in perfect condition. Yeah, right. You can find it in $5, $6. It starts with really heavy stuff. Let's drop out. Drop out in the hills. Thank you very much. And this is the one. This one is definitely.

[03:39]

Yeah. Let me see the... Yeah. Let's see. Oh. In this book, you can take a look in the cartel of contents. There's the instruction on the Inquiry Vision. In that subject, under that subject, then we talk about the general understanding of the samsara suffering and the suffering. The nature of samsara has the sufferings. falls, falls, and so the sufferings, and the suffering of a, and then talk about the suffering of a hell, and suffering of a hungry goose, and it's all over six grams of sufferings, and in general suffering, and then we exchange all those sufferings, you know, for those things, and the only interaction on the typical of obtaining that,

[04:58]

precious human body, and the great benefit of this body that has been obtained from itself. And so these are each time, what usually in the whole monastery do, one day the average teacher, one day teaching, is close thoroughly, this subject, all these basic subjects. And Every day, giving one session a day. And then after the one session a day, and then all the students, there will be like a thousand to more, sometimes several hundred students together. So then after the class, what they do is they divided all the students into a smaller group. And then they have each group that they have a leader of the instructor.

[05:59]

also rehearsing what this morning we received from the abbot teaching. And then we go and then what the efforts, supposedly what we do is the afternoon, then we sit down and meditate and experience all these different types of suffering. We talk about something, all these things. each day after classes. We did have one day teaching one day on the island. We did have some kind of day afternoon teaching, right? I'm sure this will be also sent in properly, hopefully, that we do it next time when we skip one day. So, it goes all the meditation in the sine, in the platform.

[07:10]

End of these things are, they're generating the compassion. And compassion is also emphasizes in this. And then proceed on the instruction on the pure vision. Then they're talking about the enlightened body, enlightened voice, enlightened mind. They are talking about the nature of Buddha. So it's basically very clear. Let me read it. And so we're going to, I was going to read, since you have that, the blue book with you in English, the blue book was written by a different llama.

[08:22]

And so it's... This is a . [...] The precepts, the precepts, extensive precepts, exactly. And there's instruction on the triple tantra. And then it begins with something that we don't need to translate, right?

[09:32]

These are the verses 7. Yeah. Can you say something about Hufdanshin-Nawong-Shedak? Hufdanshin-Nawong-Shedak is a prophet of Tanao Tudin monastery. Hufdanshin? Tanao. Tanakh is a Black Forest village. The Black Forest village was a Thutin monastery, was founded by the disciple of the Monastery. And from that, the lineage, from that monastery, the abbot is called He's from there.

[10:45]

He's from there. Maybe not born in the village, but his monastery is the monastery. They have a little bite for you. It's in here, we can find it there.

[12:17]

And then here... So he's talking about exactly that , which is the triple vision as a preliminary practice . One practice is having done that . Having done that, after that, then here, proper to discuss with the subject matter of this is the tantric actual the body of the subject is called a gyusum. So the gyusum is the name of that blue text. The gyusum is tantra and sum is three.

[13:18]

Triple tantra. Then, well, when you learn to quote it at the beginning of the word, This text is also based on Jizun Rinpoche Thakwajenzen. Jizun Rinpoche Thakwajenzen was early, what I call, the master or teacher of Satyaba. Sajin Kunga Nyingpo probably most of you know. Sajin Kunga Nyingpo was the founder of the Satyaba Monastery, right? And Sajin Kunga Nyingpo has two sons. One is called Jizun Rinpoche Thakwajenzen. And the other one is Sonam Tzemu. Now this, the son, Jizuong Kucheng, was a very learned scholar. And he wrote many, many teachings on the Vajrayana subject. And particularly on the Lambda teachings at the Vajrayana show.

[14:18]

And he called it, Kunzhuo Quintu called it from that, So it's kind of Roman number one, Roman number two, and Roman number three, which is actually not Roman number three. Well, consider the cross. Consider the cross is due to the pro-en-ezu. that means that they're establishing the samsara. The situation we're talking about the situation of samsara. That is basically talking about the triple vision, the subject. And then the method to lead one student.

[15:27]

or the one disciple accordingly on the path. And after taking one student accordingly on the proper path, the result of that is the devu, the definite, the final, the fruit is to unmistakably lead to the Buddhahood, the stage of the Buddha. That is the Lambda teaching, you know, the idea. Then there is talking about these Lambda teachings were originally, who gave Lambda teaching originally? Who was about, actually, the Buddha taught London teaching, and then the Virubha discovered that Virubha is the Mahasiddha, a very famous Mahasiddha, as you know, Buddhist Mahasiddha.

[16:36]

We discussed this before, and he was an abbot of the Nalanda University. He practiced, he studied, he accomplished one, both the Vajrayana and the Hinayana, everything, and he became a very, very learned, important teacher at the biggest monastery learning center in ancient time around the 10th century in Nalanda University. And he taught many, many teachings among the university students. And then finally, he some sort of connected with, established with some Bajayugini that they are Naratma. somehow he has a previous karma length of Vajrayogini and so then he became received a lot of teachings from Dhamma and then he understood progressively through with the teachings of the historic teaching

[17:51]

He was taught to also, all those higher priests, usually their practice, their duty is to keep the monastic life in good shape and disciplines. But inside of those, it produces the interest. The main goal is to enlist enlightenment as quickly as possible. So that means inside of these people, these people masters, they do secretly, somehow almost like secretly, they do Vajrayana practices. And so, the Birubba is, at that time, the Birubba wasn't called a Birubba. Bandeng Chujong is called. Bandeng Chujong is the glorious Dharma Bala.

[18:59]

That is called. And then, as I said, secretly he is taught to, that all these scholars, Buddhist scholars found out that the two get with the enlightenment in this lifetime is the only way, only one way to, there's only one door or the path, which is the tantric teaching. That's the only one. So they were secretly practicing tantric. So the Bandai Chukjong, the Dhammapalap, Abbot, his secret teaching, the practice is a way to get out. It is a the actually Chakra Sambhara and but he kind of fell from that Chakra Sambhara it has no connections with this in present lifetime so then he was disappointed to remember disappointed and he thought that this is not my karma so he threw his mala which is that he used the mantra to the sadha mantra so he threw mala to the

[20:11]

And so he just probably he said that from now on I'm not going to practice time for so ever I'm gonna do the What do you call the danger? Schum [...] Sch Then he had this vision of a lady come, and the lady said, son, that you are really, don't be discouraged yourself. I mean, you are, you know, you are a helper. I have with you, and I have good connections. And so take, bring back, and clean up your mala, and do practice. And then, so, and since then, then he got to wake up. And so his connection is the Bajanaratma.

[21:14]

Somehow the Bajanaratma was the, some sort of always cases that in our nature of a automated sense that in a female aspect always so strong, even ordinary level, that when we have a severe kind of problems with your physical problems or even death, you know, death time. And sometimes, you know, there's a vision of young ladies, you know, vision of ladies or who represents your mother. And so his ultimate mother came back to this guy. That ultimate mother was the heavens to be there. And so, then what I was going to try to relate to this story, Viruba was that after that, he explored everything teachings, he got this Lam Jai teaching in his verses.

[22:37]

It's called Vajran verses. Dorji Chikang is called Vajran verses. And that is kind of more like an abstracted language. It's hard to understand. And the Lambdeh precepts and the Lambdeh teaching is very difficult, abstracted Lambdeh teaching, but it's very secret, so therefore he composed a very, very abstracted language. It's called a Vajra versus. This is the general topic in the Vajrayana.

[23:40]

Sengshin beings are Buddha. In a sense, all Sengshin beings are Buddha. Although the lubricant means the certain obscurations or the temporal obscurations are abstracted by the purity of that. If you remove that obscurations, then sentient beings are Buddha. So as you remember, in the Sutrayana, also agreed with this matter of a famous statement. In the Sutrayana also talks about the Tathagatagarbha. In the Jew Lama, they talk about Tathagatagarbha. Tathagatagarbha is Buddha nature. The Buddha nature is... it contains only sentient beings and so it says in the absolute sense the nature of all sentient beings pure by its nature pure is always pure by its nature therefore it is the essence of Buddha and temporarily

[25:07]

You have abstracted with a diva, which is two types of obscurations. It's called emotional Obscuration and intellectual obscurations or some mental obscurations and which would be like a intellectual or diva is obscurations and what is that? Afflictable emotions, yeah. Afflictable and emotional obscurations. These are the two types of obscurations that temporarily stays in our mind. Afflicted emotions and intellectual or wisdom, knowledge obscurations, obscurations for them. abstracting the knowledge.

[26:08]

That is stupidness. That also you can divide it into the concept. The observation on all the knowledge of all the phenomena everywhere. everywhere, and Kansai is in the mental state, mind. So the... So this... Here it says, which means, which means usually a child. means a child like us. A common people are like us. intellectual need that are describing the ordinary people who are like the chiva or soshijo, the childless, so they have observation.

[27:22]

Okay. So with the lack of this knowledge, true touch of a marriage, then we usually caught in the will of samsara, six realms of samsara, existence of samsara. Toa Tuk is six realms of samsara. And the nature of samsara is extremely well described in that book, The Triple Bishop. Although in that nature of samsara it says that we are subject to suffer and bewildered within the samsara, but directly and indirectly that we are capable to reach the enlightenment by way of the proper path of Vajrayana.

[28:40]

if we have established some kind of the path and of course then in order to involve or practice But the Yana, you have to have a guru. You have to have a teacher who is... You have to have one empowerment. And then after... The one empowerment is the... The purpose of one empowerment is... That's right. That's right. That's the... That's the empowerment, purpose of empowerment.

[29:48]

The empowerment which ripens that which is not. That's right. Empowerment, what does the empowerment... Empowerment is...rapens. What is not being happened to... That's right. Yeah, right. Okay. Then he's talking about the second kind of a paragraph subject is how one should meditate on this tab of Kajayana. So we just finished all of Roman number one.

[30:53]

Okay. On one page. There are only three sections when you just finish the first section. Okay. Program number two, right? Yeah. The manner of the meditating on the path. The manner of the meditating on the path is the Jijun Rinpoche. Well, they are again quoted from the Jijun Rinpoche Tavadendam. He said, Jijun Rinpoche Tavadendam said, What type, he's talking about what characteristic, what types of person is needed, what kind of behavior and what types of attitude that people needed in order to receive, in order to take the path of Vajrayana. That is to say, is a category, is the basis of this is very important in the Vajrayana tradition.

[31:54]

Kamsik is Samaya. Samaya means commitment. Vajrayana commitment is different than the Hinayana and the Sutrayana, Mahayana commitment is slightly different. Vajrayana is more different. And then there's the Vajrayana, general Vajrayana. Each, the Vajrayana has four divisions, right? Kriya, Yoga, Anu, Anuttara, Yoga. So four divisions of Vajrayana traditions. Each of these are slightly different commitments. And the Anuttara Tantara division general for the commitment is called, what's called, Zadong Chubhi. 14 root downfalls and that is we can read it in our side later and the minor 14 root verses and the minor 8 and then there is a what they call it

[33:20]

One is called root which is downfalls. This is Tibetan word. Downfalls means and the means root. So the means root downfalls. And then it's commonly known as means protein. So the 14 basically saying is 14 root downfalls and then there is a one since you talk about the root downfalls and then it talks about the branch branches of downfalls it has and then Then there is Samaya. In the Lagavajaya Samaya in the Havajara Svadana we talked about it.

[34:29]

Ringe Tamzi is called. Ringe Tamzi which means the Ringe is the five Janna Buddhas. It has its own Tamziks, right? Thamjik is, in essence of this teaching of the tantra, is based on Thamjik, Samaya. Once you have a Samaya, it's good Samaya, the principal Samaya, the first Samaya, and the 14th Samaya is the Vajrayana teacher. Teacher is the number one. with the Vajrayana teaching whom you receive, that will be your root guru. So you keep the Samaya between you and your guru whom you receive the Tantra empowerment and the teaching and so on and so forth.

[35:38]

And then there's There are texts were written for us ancient scholars very kindly. If we as sentient beings, we are human beings, then we could bound to make also mistakes of the Ptumzic relationships. So they also made it for our texts to reconcile the Samaya. So there's a ritual, and it's the Maya to do . Repair. Yeah, repair. You can repair it. Yeah. So there's a lot of possibility, you know. It's very awful. Then the, he's talking about the . That's all the way to the second page. I'm an animal to another two.

[36:44]

So they're outlining the whole thing here now. And it's covered with water now. Yeah. I'll touch it. Okay, we already... What happened to all these things that he died? Well, these are... There are three. And then he's going to go through one. All right. Eventually he'll get to two. Oh, I see. The second division is the means of guiding the person and guiding the disciple of the path. This is called the Kansaki. Kansati will be two Kaniyibat. And the Ngeshi Keprachin people I think is the Washi Prachase. And the Well, that's way done.

[37:46]

Way done. The loneliness of them. First of all, recognizing Samadhi in order to generate the special definitive understanding and also exposing the demarcations of the levels of ting. So these things are what comes on the ladder, you know, we can discover them much later. But first is the means of the guiding of the truth, the guiding of the disciple. First it's establishing Samaya foundation. That's right. Samaya is just called. Samaya is the root of all path. All the path of this teaching of the tantra. Then it's also divided into Kamsa.

[38:49]

You see the person has a characteristic of what it's a different, the lesser character person and more intelligent person. Kamsa Ding is like they have some sort of categorized, the disciple or the student who is the most intelligent and that little medium and the least intelligent based on that. You know, on the medium for the disciple or the student, there are 20 different types of survivors. So you're saying that for the average disciple, this is the principal practice, right? That's right. For the medium, intermediate, or medley character, the person has a kind of 20.

[40:05]

20, there's a specific 20, okay? Then the person who are maintain on the Samaya and initiations they maintaining the whatever initiations and to maintain the Samaya itself so they to just say, he's saying is, if the person, generally, the person who is able to, although there is three different categories, most intelligent, intelligent person, and less intelligent, talk about that, but he says that as long as that person is able to maintain, receive initiations, and keep the certain duty of the Samaya,

[41:14]

Then, therefore, it is allowed to recognize all of them actually, it's the rules, it's qualified to teach the Vajrayana to everybody. So as long as he is not you know stupid and he is as long as not injured by his mental faculties or anything then he's qualified to attain the empowerment and that's the thing So now it's talking about it.

[42:21]

What is this title? So it's kind of awkward that one here says, in order to lay out the meaning of that, in order to lay out the meaning of that, in order to lay out the meaning of that, I guess maybe you could say we're seeing the empowerment which manifests obtaining the Samaya, which had not already been obtained. Right. So the Tamsiki is Samaya. Those people are basically saying to introduce the new person, new person to introduce the Samaya, Tamsiki. That method of introducing the Samaya is the actual initiation. That's the thing. That Samaya, Samaya is the very important thing that the relationship to keep.

[43:25]

Our relationship is Samaya. That Samaya is, in order to give that Samaya, you have to give initiation. That initiation, he's saying, that initiation is the beginning of establishing the Samaya, to introduce the Samaya to the new people. Just basically saying that. Yep. And then after that, that's easy. Yeah, that's one B. That's a B. One B. Having obtained the Samaya, protecting the Samaya, and not allowing them to degenerate, That's right. That's basically understood. Some of these you can understand by the title of that. Right? Is Samaya precepts or is Samaya bow? Samaya is a precept bow.

[44:25]

Actually, bow. Remember that Pachaguru gives you a Pachaguru on your head and gives you a If there's water from the conscious shell and give you... This water is going to be hell if you don't... Right, that's what he says. If you don't do the smile, it turns to portion. Yeah, you fall into hell or you will be in love and right away. Which means that you and me and the relationship is keep it clearly and the good relationship is saying it. And the basic saying is... Water has nothing to do about it. It's symbolic. The marrow and the water and the arrows and all those things are symbolic things. Basically, he's saying it's the relationship. Maintaining the good relationship.

[45:27]

This is in the beginning. We just turned into 1A and 1B. And now 1A has two parts. That's what. So that's generating Boruchiba as a preliminary to industry or to empowerment. And then the actual conferring of the empowerment. That's right. These two subjects kind of come out. So he's saying is basically saying is Before initiation received, we gave Simki Choka. In one monastery, they do Simki Choka at midnight. There is a Bodhisattva bow. In other words, the Bodhisattva bow is given.

[46:27]

Somehow, traditionally, they give it at midnight. I don't know, that's some very special, traditional. But anyways, Bodhisattva. So Bodhisattva is very important. Bodhisattva is generating compassion. It's basically generating compassion. What are the penalties for breaking your Bodhisattva and Bodhisattva? Oh, they're very heavy, you know, for the Zodongju, it's 14, 14 distance hours. Most important is, most bad thing is to the root root of you, you know, completely something is, you know, bad thing happened, something happened, and then that happened, and the root understood, and the you understood, and the you in between blacked out completely, you know, some sort of relationship is completely broken to pieces.

[47:31]

I want to ask you more about Bodhisattva, though, so... Well, the Bodhisattva is like... Right. But I mean, what are the penalties for breaking those ones? It's very heavy, too. Why it's so heavy? Because the Bodhisattva is very big. So your commitment, you are taking responsibility of all these people. And then you brought that and you are, you know, breaking the relationship of not only one, but the many people. So that's kind of heavy too. But it has, the what is that, why is that, you have to take, take. But once you take, it has benefits you that much.

[48:33]

If you keep it, there's benefits. If you don't keep it, there is also. But you can repair it by retaking it. Oh, of course. Repair it. Always. By retaking. Oh, yeah. There is another. Each time. Every time there is. That is a compassion prayer. We used to do that. We have also translation of that. Confession prayer, you know, we used to have said. Is it not repaired, if you do your sadhana on a daily basis, are you not repairing your samaya? Well, that, what about that samaya, that Lama give you a mala and how much time you reside in my mantra. Yes, that's it. you know, 100 times or 21 times or as much as I can. If you can, yes. So that is important at that time. That's why. So mostly kind of people taught to say.

[49:38]

Lamas would also told you, if you are completely new people, told you that you are, you know, the best thing is what you say is as much as I can. Why? The question, John, is do we, through the practice of the sadhana repair our vows every day through practice that's right that's the basic samaya especially if you want to do the provisional practices so in fact we have a process by doing the sadhana we have the practice of by doing the practice we have the possibility of repairing any downfalls or considering breaking our vows That is, that whole thing is actually repairs every day, from the Vajrayograva. Vajrayograva is the main, you know, at the top, Vajrayograva, trying to see is the... Purification and confession.

[50:40]

Does a long Vajrayogini practice have a section of vows, too? Oh, yes. It does, too? It does, it varies. And so it has the same effect that you can purify and retain vows each time you do the vows? Oh, yes. It's the long vows. Yes, yes. Very, uh, yes. Yeah. Oh, yeah. You can do that. You've never given a lot of thought without. Yeah, I think we should do it. May we request? Oh, yes. I don't know. Do we need to pass before you do that? Yeah, with the class, first class, and then you take it. you know vows that's the smart thing to do first class and then and uh and then he's talking about it now the uh prerequisition of the uh uh empowerment in fact like a empowerment of the uh anuttara like a empowerment the prerequisites is that you must

[51:54]

Let's take a Bodhisattva vow according to the system of Suryana. Uma vow is the Majamika system and Simzamba is the Chitamagika system. There are slightly different ways of taking a Bodhisattva vow. Uma and Simzamba. Uma is the Majamika tradition, the Nagarjuna tradition. Simzamba is the Maimau. Simdhanpa is the mind-only Chittimadaka, a tradition. There are slightly different ways of Simdhanpa. The Majamika is more broader and Chittimadaka is more narrow, something more narrow. Then, specifically, it's arranged in the Vajrayana tradition.

[53:13]

There are lineage, Vajrayana lineage, lineage. Hello? Rauang Vista is not here. Rauang Vista. And I think they don't want to hear us from the one game, they want to simply double. There are another, here it means that there are criminal practices for the trip, written specifically for our purpose Simji generating the compassion Simji Chaka is called a ritual is also he mentioned about it it is whatever either way it would be okay to to establish that the vow of Bodhisattva

[54:24]

He's talking about very particular texts. Right. Particular texts are valuable. He's talking about. So here is a kind of Gunzup Changchusengjitongba. It's more like a... The Tantam Changchusengjitongba and the Gunzup Changchusengjitongba is two different types of vowels to take. Absolute vowels and the Gunzup is a kind of conventional. It's called Bodhichitta. vow in here this means that you can have this conventional that buddhichitta vow that ritual which also involves the member and the jukba our member is wishing buddhichitta and jukba is entering entering buddhichitta engaging buddhichitta which means wishing buddhichitta means that Wishing is just wishing.

[55:36]

I wish I could help sentient beings. I wish I could help sentient beings. That is just wishing. And actually Jukla means that I'm going to sit and meditate. And now I'm going to sit and meditate and I'll kind of concentrate inside of my heart that I put a whole global world inside of my heart. And then on top of that is Let's say the Bajra Sattva is sitting and then they're coming out all the nectars and all the global people are washing other things and the situation. That is called Juga Chanjusen, which means actually you are doing it. So you can do that. That is how still it's called Juga Chanjusen. And this is part of the Buddhism? This is part of the Buddhism of our practices. So here it is specifically that in the Satyabha lineage of the Lambda lineage that there is a possibility ritual and that particular ritual is also line up all the way to accordingly to the lineage of the Lambda lineage from which that like the Duruba lineage.

[57:06]

So there is a specific text. Ritualism. So that's 1b. 1b. So at the beginning, they kind of outlined it. That's why we're doing it twice. And then they actually get to the point where, okay, now we're going to talk about that in the table. That's, sorry. 1B. Oh, oh, I'm sorry, I'm sorry, I'm sorry. No, we're, sorry, we're at 1A2, not 1B. Confirming the actual initiation. Confirming the actual initiation. Okay. and generally that uh there were six divisions of the uh the main uh column

[58:39]

a main core of a column of a path of Vajrayana. And according to the Indian Mahasiddharth, in the Vajrayana tradition, there are two others, he said, very important, categorized in the sixth categorization, sixth of them. However, Sanjie Yixishe is the one of the Yixishe is the man of the Ma'a Siddha according to his statement that the root of suffering which means the root of suffering suffering is the common number which means that

[59:41]

Common perception is the root of suffering. Common conception. The common conception is the root of suffering. That's the root of suffering of the existence of the whole universe. Sipa means. Sipa kamsun koa means. Sipa kamsun koa. Not pato but kamsun koa. The three wrongs that exist. The collective illusion, yeah, illusion. It is a kind of illusion, that habitual illusion of that we think that we are as a human being. And then individually that we identify ourselves and such and such, George. and so on and so forth.

[60:46]

And this whole thing is namdok. That is namdok is kamelji namdok, which means a common perception. Conception. Or delusion. Say that one more time. Kamel namdok. Namdok. Namdok. Namdok. It comes a sense of sort of discursive thing. Misconception. Superstition. Misconception. This looks like misunderstanding. Misunderstanding. You know, we misunderstand ourselves. Vikalpa. Vikalpa.

[61:48]

Vikalpa. How do you spell that? V-I-K-L-P. V-I-K-L-P. V-I-K-L-P. Namdok. [...] Vikalpa. So, since He said, since that misunderstanding, maintain misunderstanding, antidote for that is to build pride of God, pride of Buddha.

[63:09]

And it is very important to build a pride of God then you meditate to do that and then you need it generating the generation so that in the Vajrayana tradition there are two major sections one is called the generation stage and the other one is called the completion stage two different stages Two major stages. It's called... Tibetan word called... Generation stage is called... How do you spell it? Right. And that is the generation stage. And the Dzoglin is... Dzoglin.

[64:10]

Dzoglin. Dzoglin. completion stage. Then he coded from the other sources to the consulate, which means that again repeatedly saying mundane misunderstanding of that the continual of a mundane misunderstanding of things besides that there is no other than suffering in the samsara in the suffering that's the samsara

[65:14]

and the sovereign is that. When it becomes to separate that and then then if you understand that maintaining misunderstanding of that is then you will understand the realization of your mind and one who understood that has no kundok kundok means kundok means kundok means kundok is another term for Then the Nagarjuna said that the Nagarjuna said that Nagarjuna is very important.

[66:42]

people who are discovering this. Kuntok is same thing as Laganamdok. Kuntok is delusion. There is Nandok again, what's called mis-understanding Nandok because of that it is something has to do with the air the vital air The root of that is that something has to do with the air connected with the mind and the air is in the vital air is basically it's like a boat on which that consciousness moves.

[67:56]

Without air the consciousness cannot move. So there is consciousness has in its own vital air. But from the wrong kind of movement of the air, tour and do, tour music. Dispersing. Dispersing and the do is collecting of air, a variety of terms of that, which also produce the desire, passion, greed, and ignorance, and all this. What do or not? Conflict emotions arises from that. And then from that, or also as well as the Nambogis analyzes. So this, he analyzes, the Nagarjuna analyzes how it works, how it works, how it works. Is he talking actually about actual air? Prana is very, very, very detailed according to the yogis.

[69:04]

The prana in a very subtle manner of prana is actually inseparable in the subtle state of the consciousness. That prana is actually inseparable. And that prana has a speed of an imaginable speed that yogic discoveries. But it's something naturally said that if that kind of disturbances or it's kind of interdependent causation of the wrong kind of conception triggers with that particular movement and because of that bouncing around then generating the

[70:06]

emotional affliction, mental afflictions. And those winds are active in the side channels as opposed to the central channel. Exactly. So then the yogics are binded to balance. So you normally are balanced. And we have this scale system of air. And that, as Yogi pointed out, are three channels. And our duty, which is the middle channel, and the Roma and Chiang Mai is the right and left channels. And we are supposedly not using the air in the... We're supposed to use it to balance this. Use a bottle, then enter into them. the central channel but we were not able to do that right now but we're mostly using right and left and sometimes day and night that's why we see the day and night yogi sees because yogi sees day and night what we see is because we are going through the consciousness vital things are going through tza and lun and sen going through these two

[71:35]

channels because of that we see duality because we see a night moon and we see sometimes moon clips that means that these two worlds kind of come across sometimes we see the sun clips these two things are something is doing so there's very very kind of technical matters but the samsara situation is one of the very vital technical matters that these people are discovering so then Nagatuna says in order to prevent that or the antidote for that is It is very important to meditate on the prana, to research on the prana yoga.

[72:47]

He said that, following that, in the statement, you know, The form of the vital energy of the air is mixed completely with consciousness. Do you see that? Do you see that? Wang dui lam nha chungna means this vital air and the consciousness completely makes it and then comes through the roots of the Wang dui lam is the path of the organs through the organs and the fashions and then you perceive all the whatever you watch or when you're looking at it you perceive that that's how you perceive it because of the

[73:59]

All this mechanism of the Bible here and the mind. That's the Nagarjuna's point. The next third guy is Dojichiruga. Ganta or something, Ganta? Ganta, Doshi Ganta. What's the Ganta it's called? Oh, so Ganta. Ganta. The same thing is correct as in you, Namdok. Indeed, he that's agreed, the nature of samsara is Namdok. Now you understood the Namdok, right? Namdok means what? Monday misunderstanding or misconception is the source of nature of samsara, he said. What's the difference between people now and around you? Yes, you can say a wrong view is there also.

[75:02]

Impure vision is the same word can use it. Then it says , which means that the fruit of that misunderstanding produced something. That's the nature. For in order to abandoning or preventing that is the source of proper Samadhi Samadhi is very important that Samadhi is very difficult to realize in us very difficult to us whatever we try to do that Samadhi but The secret is to pray to the Lama and the Kando, the Vajrayogini or the Kando.

[76:02]

The Lama, if you are lucky and blessed by this Lama and the Kando, it is easier to understand that particular Samadhi. Therefore, the qinlap is the gift way, a blessing. Blessing is very important, Chinlab is. The Vaisal Gandha Mahasita believes the blessing of the Lama is the key to generate everything. Chinlab is the Gandha Chinlab. It's the ching means gift. Love means wave. They give the waves. To Lama and the Kanto and the Guru.

[77:05]

Guru and the Kanto. Guru and the Kanto. Yeah. Incidentally, the Millera also said that if you need what's called progress, your knowledge. Oh, yeah. If you need the blessings, you need the milk. Give me milk. I'll give you blessings. Reverential aspiration. Yeah, reverential what? Reverential? Reverential aspiration. Aspiration. Aspiration. Oh, no. Fervent prayers to your mama. If you want blessing, pray fervent. I'm a little confused about pride, building pride. Pride over God, yeah. Are we talking about something similar to that at this point?

[78:08]

No, we're talking about enlightenment. We're talking about the We are basically talking about to remove the misunderstanding. That's it. To remove the misunderstanding is to become a god or to become a deva. I mean to remove that. He says in blessing, he is talking about the blessing of that. In that he was a ring that started that which is he did to Raja Pei Gandaba, the Jagra Sambara.

[79:11]

According to Gandaba, he composed Raja Pei Gandaba. just the blessings of the Lama that instantaneously to receive the blessings or the result by says it's a Kulagapodaya so that by the practicing the yoga of the Chakrasambhara here I'm explained he's talking about different subject here he's talking about the Chakrasambhara teachings so in this particular recorded, yeah. Then the, let's see, one and two, third person? Number four. Number four, yeah. The fourth person, remember there was six very important things. Six people, six authentic people, remember Sanjay Ishii?

[80:19]

Wisdom Buddha. Yeah, so, Buddha Dhyanapada. Buddha Dhyanapada, yeah. For the Sanskrit enthusiasts in that. And then there was... What was it? That's why? That's why. And now there's... That's why. Vajra Gantapada. Vajra Gantapada. Ganta. Ganta. Bel. [...] he says yes indeed the nature of samsara is suffering and I understand the the preventive for that is the bliss joy the bliss is very important the antidote for suffering is bliss you are hungry you eat the food if you thirsty you drink the water and

[81:49]

So he's saying, that's all. He said, the rule of bliss is to associate Chakjitamba with heart. Chakjitamba. So to rely on a consort. To rely on a consort. That's right, right? Good counsel. I was going to argue with that. He knows. You don't want to be alive, comfortable. You find good counsel. Good counsel. He knows. So he is saying it is very important. He accepted the philosophy of the path of the consort.

[82:52]

That he wrote something like that. That's the text. He said that the Buddha said that. It is to obtain the stage of the maapari nirvana, or the nirvana, and that which to cut the suffering of existence of samsara. Nyangeda nirvana. But those, are they doing the three Abhishenkhas, the Abhishenkhas? Those diary explanations. Abhi, yata, yata, yata, yata. Yeah, because the third is concept. Yeah, so first was the Lai Nanga, the pride of the deity. Right. And then there's the Magarjuna that had the win that. So, yeah, I know, I think you're exactly right.

[83:57]

First was the Wais initiation. That's the Wais. That's the Lai Nanga, the pride of the deity. That's right. Second was Lungung, or the Wain initiation, which is associated with the secret initiation. The third initiation is the wisdom empowerment. Anyway, that is the The fifth one is Tukjin Saraha, or sometimes known as Doxipa. Saraha and Doxipa.

[84:59]

Two different ascites. One is Saraha, the other one is Doxipa. Both of them may be agreed. Agreed sending the root of suffering again. The subject is sending root of suffering. Attachment to... To entity. Substantial reality. entity of substantial phenomena, which is grasping, grasping to things in the reality. Clinging to things, actually. Clinging to things, yeah, right. So they pointed out in order to prevent that or antidote for that is to do that.

[86:06]

The great mom was Dongba-Nyi. Emptiness. Shunyata. Dongba-Nyi is the Tibetan word for emptiness. Dongba-Nyi. That is very important, he said. By the way, Toha is what? Songs. Songs. That Toha is each Mahasiddah, there are 84 Mahasiddahs in a very standard Mahasiddahs. Each of them give a single song. And the interpretation of their experience is interpreted into a poetic language. So that is called Toha in Sanskrit. And the Tibetan is called Gu. and these are the tohas that these saraha and the toksu ba toha if whatever if you attach whatever you give it away you abandon that you leave that out if you understand topa kuna if you understand that

[87:33]

Tamjai telling this, that is the truth. Other than that, nobody will find ways to escape from the suffering. He said. Then the next one, finally, next one is the Birubba said, that is the Lambde teacher, Birubba is called Tilerons. The root of suffering is he accepted kūne niomuba. It's called kūne niomuba means absolutely mental affliction. Fundamental mental affliction is a fundamental mental affliction that is caused by interdependence. are produced by interdependence.

[88:36]

Dendee. Dendee is the interdependence. The cause and fact relationship. That's why we have suffering. Cause and fact. So that is used for that antidote is used the same kind of method but it's something that flexibility to removable lightened pure type of a they indeed use that dende. If you understand that the use of the key of the dende, and then what's happening is even if you don't have to abandon the mental inflections and misunderstanding of namdok is very useful, he said.

[89:59]

You do not necessarily to and ran away from it. You can use that for your own good. That if you understand how you use the Tente, so now he's talking about the Tente Lulene, which means that he discovered everything that all information of the universe is in our grain and the body, everything. It's a matter of pente, which is using the natural pente, it's called natural pente.

[90:52]

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