Now he's talking about the inner, the body mandala, which happens to be the main subject second subject the first subject was Chitgirim and now it's the ninth year then it says Chitgirim to that this subject on the there is a profound profoundity more profound than the outer mandala And there is a ways to explain to that.

[01:02]

The Lugyi itself is more important or more profound than the other mandala. And then that profoundity of that is also explained from the the, what do you call it, Gishun, the Tantric literature that actually comes from India. It is that way. And so, and then finally, how to practice this, the inner mandala of the generation the generation stage has two different generation stages outer generation stage and inner generation stage the inner generation stage is called Luji and

[02:25]

Something has to do with all the nerves and the mandalas and the deities. First of all, the profoundity of this particular practice is more superior to the mandala itself. It's superior and also there's two categories, superiority of the mandala and superiority of the initiation itself. So it's two things. And the superiority of the mandala itself has also... It kind of categorized again the profundity of the method of the practice of the mandala.

[03:39]

And then there is a ways to cut the miscellaneous of odds and ends of the German ninja activities. Elaborations. Elaborations are also cleared up. In other words, clearing up the bushes on the way, therefore it is very important. And then there is another significance because of the deity. aspect of the deity that is inside of our body. That's why there is one, two, three of them. Now the first one is the object of the mandala itself is called Dushi.

[04:44]

The object of the mandala, I talk about it, Mandala, explanation of the mandala, there are several different mandalas that we know. Outer mandala, for example, is called outer mandala, is something else to do with the fan mandala. Dolchun is called. Dolchun is called. Dolchun is basically the color powder. Dolchun is dust. And the turn is the color of dust. Of the sand mandala. In other words, the sand mandala. And then there is a called the Redi mandala, which is painted on the canvas, on the cloth. That is called the Redi jinggu. Then there is finally the Lugi itself,

[05:48]

is mandala of the body mandala which is basically practiced your own body is having accomplished into a nature of emptiness and being from that then one is generated various of deities and that is the the Here is the body mandala. Well, it's the mainas, but this is actually body mandala. There is such a thing as the deities of the mandala, of the body, just mentioned about. There is such a thing there. But here, in this case, it is not like any of those.

[06:53]

We are not talking about any of those. A model that I mentioned, right? Can I check? Then can I finish this? And the object of the... accomplishment of the method of that or the object of purification or the object itself is the resolved body. It's called four bodies. The right four bodies are the And then this is saying is those four bodies, very important bodies are in actually

[08:18]

exist by its nature in our own body. Exist by its own, exist by nature, by its own nature, we exist. You have a Tni, that is called Lutza-Tribilgu, which is the body, nerve body, what's it called? Channel body. Channel body. emanation of body, it's called. Bada-Vein Mantala. That's a Bada-Vein Mantala. It is that this is the Bada-Vein Mantala. That's why pointing out so special because we are not talking about other mandalas that talk about So the body may mandala.

[09:18]

Then you can go ahead. I'm sorry. The point wasn't so clear about how he says it's not a matter of having established the empty self nature of your own body, then you accomplish it as a mandala deity. So it's not like that. Well, why does he mention that? Well, because that's precisely what you do with a sand mandala. or a pin in mandala is you establish an emptiness of nature and then you accomplish the deity on the basis of the emptiness of the soft nature of the sand or the emptiness of nature of the drawing. But in the body it's not like that. Why? Because the body brain result in its own nature is of the nature of the four Buddha bodies. Not ultimately. Ultimately, it's empty, right?

[10:19]

Yeah, its nature is the same. So you don't have to rely on its emptiness and then transform it. There's no transforming it because it already is a very common conception. That's right. That is called this particular maybe you can write it down the He leads up to Veku, which is the body, what do you call it? Body, Vain Mandala. Vain Mandala. Remember? No. You know, I think Sajja Tinseng. Vain, Vain Mandala. Sajja Tinseng talk about that too, the use of this word, body, body, Vain Mandala. Vain Mandala. Vain, Vain Mandala, and then comes right, right here. Right. Right. What would you call it if it's not owned by it? It is. Well, it's Tsar. It's not too very good.

[11:23]

I like channel, you know, because it's Tsar and not the bench, right? Well, I couldn't say it, I believe it. Well, it doesn't matter if it's Tsar, it's, uh... They call it nerves, though. Mm-hmm. It's not Tsar nerves. They are actually... Well, nerve has a very clear meaning in Western physiology. Pain has a very clear meaning in Western physiology. The channels aren't either veins or nerves, right? But the channels are now they're discovering. They say that just discovering body, some of the professors in Indiana or somebody, they cut and there are some muscles when you cut it. slice them there is actually channels of the floating what's called a ditch system the grooves but if you put it in together all there is everything is individually groove ditch or the host or channels actually I think there might be some value in just sticking with veins because

[12:41]

That's kind of being sure that you have to be introduced to the meaning of the terminology. Well, since now, it's established mostly on the Bain Mandala. So it's okay with what we were talking about, right? That's all fine. And then... So, what is that? Where are we? Three, number three. Back. Back. So all those are to concentrate, to be visible. Sound up has a meaning of visualized. visualize for the bodies of a mandala, of the Buddha.

[13:48]

If Guji is referring to the Buddha, you know, Buddha bodies. This, with that visualizing, visualization of that is a lambda cheva means to making into a practice. in everyday daily practice, making that a daily practice, then it's called the practice do it at a daily practice level that the object of that accomplishment of that deity is automatically Rangachana. From the point of view of the Rangli Yubai channel, these qualities or the significance of four bodies of Buddha nature exist, by its nature exist within your own body.

[14:59]

And so therefore, it is more superior than the outside mandala. or such as that mentioned before, that is also mentioned, quote, Sambudale, Sambudale is also explained, you know, your body, your own very, very body of this body, there is a Buddha. Other than that, there is no place or anywhere, or anywhere else. There is no Buddha. So, if somebody is talking about the Buddha,

[16:06]

Buddha is outside of your body, then that is the one who doesn't know, it becomes obturations. It becomes obturations. It is not correct to say. So in other words, the one who talk about that Buddha is Besides our body, it's a wrong thing to say. This is not right. Now the second category is the cutting, clearing out the, what's that? Laborations. Laborations. From the point of view of the ways to clearing out these elaborations, and here it is more exceptionally or more superior, because the nangdojilu, which means the inner, the body is like the body of the Vajra mandala, that has also four

[17:35]

bodies, which is intrinsically, inherently, intrinsically exist in us. In such a way is the which is the object and the residence, residential and residence situation of the mandala. And a so-called wheel of mandala called. However, one should visualize clearly by visualizing that very clearly because of that basis of that clearly visualized and then what happens is because this will allow to clear out all the activities that are outside things are being cut automatically being cut

[19:01]

The elaborating of the outer elaboration of all the things will automatically cut, which means that automatically understood. In other words, if one understood the inner understanding of the Dharma, then one can understand the outer Dharma automatically. If one is, well, meditate. That's okay. Then, next one is . ... [...]

[20:29]

having understood your body, like Vajra body, because of that, with understanding of that, or with that, the act of that, or the action from the reaction of that, because of, well, here he's talking about the reaction of the Having a body within our body, therefore also the activities or elaboration of all the outer existence or outer things are there. So the outer things are actually a product or it's a reflection of inner things. What the saying is The reflection, all the outer dharmas are reflection of the inner dharma.

[21:31]

Let's talk about that. You know, we should understand dharma as phenomena nowadays. Dharma is whole phenomena, whole phenomena, world that concepts this from heaven to earth, everything. And that is also, furthermore, It is explained from the root chamber. It says likewise outside and likewise and vice versa inside combined with that because of that nature of that bounded and therefore there is a elaboration or the differentiations within that because you have inner, in other words this means the abstract of the word, but because we are inner, therefore the outer, the definition of outer is based on the inner thing.

[22:53]

the interdependent, but the inner is the most important. Without inner, that would not be the outer. Here is a lot of... Usually, chicken and egg situation, hard to explain, but here is basically inner is the one source. There the... Third explanation of the deity within the deity aspect this particular one deity aspect of this particular one is exceptionally superior because otherwise if you meditate the chiji the outer mandala meditation on the outer mandala by that merely to purify the attachment of the common desires or the common conceptions.

[24:12]

Having purified the ordinary, the ordinary perception of by way of meditating the outer mandala and then what next is but it has a capacity but the outer mandala meditation has a capacity is to the object of the outer mandala he is talking about is to purify the common desires or common perceptions. And the reaction to that, then through the vast initiation stage, they talk about the realization of

[25:18]

Each realization, initiation, first initiation as a first realization of their viewpoints, Tawa is called. And Wangitao, which means Lama, gives you the initiation and introduces you some kind of symbolism of showing that interpretation of your mind and deity. And from that, you will reflect some realization of Tawa. which is a Wangitao. It's called a Wangitao, and each of these has a Tao. So we spend a long time on those three intrinsic natures, right? Right. Our mind, mind's illusion, illusion, lack of self-nature. That's right. That is important to... What do you say? How do you say that? Oh, from our mind. What? From our mind. From our mind. From our mind. That's the, yeah.

[26:20]

Oh, no, no. Yeah, often I want to remind. Oh, that mind is like a religion. So that's the three... These three are called three intrinsic major points. So here is, these three things are called viewpoints or the realization. At the stage of the first initiation of the base initiation, You're supposed to get these things. But with, after you receive the Puma, then you go meditate on the Lugi, the Chigi.

[27:25]

The Chigi, what does Chigi does is the Chigi, the outer mandala purifies the common, ordinary, you know, Perception. Uh-huh. This would be the body of the baby, the dying of the baby. Probably just 16 hours. Well, the empowerment of it, so, as an antidote to our perception that, you know, I'm curly, I'm bald, I've got blue eyes, stuff like that, as an antidote to that, one's empowered to the body of the demon, right? but to meditate on the body and the day he has a reality as an antidote to the attachment to the ordinary crannels of the brain this is not the same mandala, avar mandala we're talking about the Zina mandala this is the empowerment of the day that... uh... uh... uh... sorry this... Jin Nukian Jin Nukian said

[28:39]

It is just able to do that, merely to this, what the Chiji, what the Chiji will do is that this much, that much. But there is a... Now, one is the next one is the, the after was initiation, then you got the... Shirabishi do one. Sacred initiation. Or wisdom, perfection of wisdom initiation. Sacred wisdom initiation is called, right? Sacred initiation has its own high level of, again, or the viewpoint, right? We're not able to draw from the first initiation, last initiation, to that realization.

[29:49]

We're not able to do that. Plus, the secret initiation has a capacity to dismounting of the deity idea. deity, concept of deity, also on that level, the concept of deity itself becomes a hindrance. So you have to be purified. After you purify this concept of the attachment to to the deity is called Tanum Tharsing, purified, and then there is a one Kongma is there, the second initiation, and that is not capable of this, the first initiation, at a realization, would not do it, in other words, cannot do it, terminally.

[30:57]

But through the body mandala, Especially the body mandala or the meditation with the inner body mandala, there is the object of purification, both of them to be able to take care of it, to be able to abandon it. Both the ordinary perceptions as well as the deity perceptions can be overcome. in the Luji. Now talking about it, remember this main subject is the Luji is so important, superior, than the Chi Ji, out of Madala. Kind of ordinary and subtle concepts. Subtle concepts, yeah. This Luji, what does Luji do is, by meditating on the Bada Mandala,

[32:09]

that it will lead to, simultaneously, all the four realizations which you received from the four initiations. In the Badaimanu. In the Badaimanu. That's what he's talking about. That is furthermore elaborating here. That is how it is explained here is the image of the shape of the body of the deity. of the inner deity, shape of the inner body of the deity.

[33:17]

About that, there are three towers. There are four towers. Four towers. accomplishing, okay, four hours on one, you meet up with Tawa. And the number they are in energy, energy, energy, energy. So by body model, I will also be able to, realized, understand, these four types of Daos.

[34:18]

Namely, , which is the viewpoint, view of the non-conceptional, intrinsic nature of a non-conceptional view, it's called. And then the second one is , which is the view of the self-arising. That is one, but the nature of that is, is called, the nature of that is, has a quality of that is emptiness at the center of those clarityness. That is, And the third tower is...

[35:34]

The aspect of the identification of the deity, of the image of the deity, from that generates into the mind of the yogi, getting tremendous inborn, simultaneously born. a great bliss in that. That is called Renji Devatawa. Then the fourth one is Ngo Tsung Yogi Shinto Namapakotadongga Tawa. That bliss that is generating within the mind of that yogi, that intrinsically This bliss is totally realizing that it has the non-dual aspect of the dewa and the tongpap.

[36:51]

It's paralyzed and simultaneously achieving the real bliss and emptiness simultaneously. They have what is very, very vital or subtle, subtly very pure. That bliss is a subtlety of purity, Shinto Namakta, what it's called. So this subtly very pure, it can be drawn. Those all types of... Realization is odd in terms of thoughts. Isn't Brimbao in that sense of planting? Den is like somebody's den. Pulls. Able to pull it. And what they did...

[37:58]

the significance of the bottom of it. What does the significance of the bottom of it do? Secondly, these are the subdivisions. Second, that initiation has a superior. So this is the method of explaining on the basis of the Tantras. First was showing the advantages of the body model over the other model. This is explaining the method of explaining based on the Tantras. Did you write? Yeah.

[39:00]

According to the literature of the Tantra, there is actual body of the initiation itself is superior. And then there is the next one is superior from the point of view of the experiencing and taking into practice a level of that is superior. First of all, the entering into the the entering into the mandala when you begin to do that at that time there is a possibility because you are blessed from the lineage gurus

[40:31]

that the stream of the initiation that you received from your Guru which has also unbroken chain of that, such as Duwang, Duwang is the cross-initiation when you receive a cross-initiation that has a which is the stream of that chain of that lineage is not corrupted. They are very pure. That stream of initiation is then energized or refreshed at the time of what you do every day sadhana and when you do the luji at the time of the luji you receive the self empowering yourself then it becomes so when you are practicing the lamdu jivanga chuo they transformed that lineage from the lineage of blessings of that

[42:02]

is transmuted into yourself from your Guru, then you practice that, then you become refreshing that power of the blessing into yourself. Then from that point, you receive four types of initiations, complete paths, in a manner of complete paths. You receive that every day when you do the sadhana. therefore Wang Xi Lam Chang is completed in the Bada Madala that is already qualified or the completion of the path of the four initiations there There's the stream of the empowerment of the time of the cause.

[43:11]

You understand that initiation of the cause initiation. That which is referring to when you receive that. That which means that When you do the taking a path of practice, and when you do the sadhana, you also receive a self-generating every day. You're taking a wengxi at the time of wengxi. We receive the cause empowerment. Right. But we also receive the path. So isn't this talking about the path empowerment that we actually receive as an empowerment? Well, you can do that.

[44:24]

Say it transformed into a path initiation. And then which is that you revive, you know, carry on the blessings. Right? Yeah, well... What is his point is that... Luigi... You know, I think... I think the counterposition here is the raised empowerment and the later endpoints. That's right. The outer mandula and the inner mandula. And the time of the path is empowered into the outer mandula, but not into the inner mandula. At the time of the... Time of the cross.

[45:28]

Time of the cross, yeah. In our body. Right, right. So it's in the time of the path that you receive the body mandula. And it seems for the same is that that very string of empowerment of the time the cause is transformed into a string of empowerment that one receives the time of the path. And through that method, all four environments are completed. That's right. That's right. All these four environments are completed. Now, the Per Rinbei Pumangulans, that is talking about here is four types of initiation is, what are they? They are, the first one is the Vaz initiation, right?

[46:30]

Vaz initiation is equivalent to that Vaz initiation is by the stage of the deity will take care of that ways to taking care of accomplishing the four initiations because of the deity state will take care of the part of the vast initiation and the mantra the stage of the mantra saying the mantra that will take care of the secret initiation then the wisdom the state of the wisdom that take care of the third initiation

[47:33]

Then there is another stage. It's called the tekonani. Right? Right. What is tekonani again? Satchness. Satchness. Ta-ta. Ta-ta-ta. Ta-ta-ta. From the stage of that ta-ta-ta, that will be accomplished completely. for initiations and by that manner each individual of the initiations the realizations of the Tawa all the Tawas can be manifest or can be drawn Therefore it is superior.

[48:40]

This is the section in which he's supposed to be explaining method based on the Tantric literature. So he's quoting the Tantric literature here, but he's not saying what he's explaining from. But this is from Krishnacharya's Four Stages. The four stages, the deity stage, the mantra stage, the wisdom stage, and the session stage. Right, right. He has this work, the Rinpochepa, the four stages. And that work forms the basis of the empowerment at the time of the path. Yeah. But you are thinking about why it's not... Yeah, but it seems like you would say... Well, she should have said that, right? Uh... Uh... Didn't say that.

[49:48]

I didn't. Well, anyway, then she says the basic... The basic exceptional or the difference is the exceptionally super superior manner is still saying is the other mandala the initiation of the outer mandala is there's only one way to receive that which is from you must receive from the outer deity whereas the empowerment of the taking empowerment of the body mandala

[50:58]

is you can take initiation from both inner and outer deities. Therefore, it is exceptionally superior. So what we should know is the capable of inner Madala taking initiation is you can take a deity from both realities of outer inner mandalas. So there's the three seats, right?

[52:11]

Yeah, there's some right. Right? Those three seeds, I think there was a handout to it one day, but the three seeds were requested in hand. So those are external, and the waters of the environment come out off of, or upward from the environment left. And that's the mechanism by which you receive the environment. But that's not, those are external. Those are accomplished as outer beauty. Okay. Yeah. I have one.

[53:16]

Yeah, okay. Here it is. Thank you. Thank you. is having the visualized mandalas of the body, then taking four initiations every day. Because of that, when you do that, then the object of purification

[54:25]

Here is Shijadiva and Shijadiva is what? Obscurations of omniscience. Shijadiva is called the knowledge of the understanding of the Shunyata and Indonesia and the bliss of their obscurations. why we don't understand all these things, all the descriptive knowledge, obturation of those are called Shejaya Diva. Shejaya Diva. Shejaya means knowledge. Shejaya means knowledge or phenomena. Diva means something that covers the veil. Shejaya Diva. S-H-E-Diva. C-H-A-R [...]

[55:52]

They are categorized as eight. These are the realization when you do the meditation, some of these things, and getting... Actually, it's kind of boost your knowledge up and up, up the stages of a booming type of thing. But they are actually, compared to the superior ones, they become obturations. That's why I call the Shijia Diva. I'm not talking about the Shijia Diva in a general sense. This is Shijia Diva's yogic experience of the obturations. Not the Bhumis. They're not the Bhumis of general things. But they are inner realizations. But there looks like something, realization, but prior to the beginning, first, and that is... The first thing.

[57:04]

Yeah, yeah. So, Yang Jun-Zeng J was listed somewhere, you remember? We're used to reading. Somewhere we will find it listed for you. There are eight of them. Gotting is a solve problem. Stopped. Stopped all those eight obscurations of the various stages of realization. Experience. You're getting experience. Like a tour. Me too. Tour is what? Small. Me too is large. And so on and so forth. Yes. There's so many things that phenomena that appears.

[58:08]

Those are good to have it. But when you have that, this means that working. Your process is working. but they are not really pure vision, but they are still obsturations. Then there is an antidote. You will also generate it There are three. There are three humans without a... Flawless. Flawless. Flawless. Three faultless. Flawless. [...]

[59:10]

The grit, the wisdom of bliss. The wisdom bliss is De Jing Di Ye Xie. Three of them. With that, three of them are generated. Finally, you will complete the Chang Jiao, which is In Latin. Yeah. Perfection. Because I'm a Buddha. What are the three problems? Well. Three problems. There are some people who have given me.

[60:13]

I think we will all look around and look for you. There's terminologies. Yeah. We'll find the eight, we read that before, eight... Experiences. Obsturations. Obsturations. Right. On Monday, we were looking at the eight yoga experiences in the Vajraya Yogi. Okay. There was a 10. Sometimes there was a date, but on Monday there were 10 listed. Good. Hello. Now here is the Dokca Yis called the realization that to be our object of to be realization or something.

[61:29]

Dokca Yis. Dokca Yis is the primary cause of the realization is called the Kunxi, which is the basis of consciousness that lies in all sentient beings. so the so in this basis of Gunxi is the that is actually the body mandala to that body mandala led to Numbu which is Penetrate on the battle points or the penetrating on the target. Your target is so important. Your target is your body and which that mentioned your mind and the body, this ordinary mind and body is the target.

[62:47]

to penetrate to that vital point, without making mistake of that target, to practice in that body. And then, because with that, based on that, you will realize all the stages of a Buddha body, or you become an enlightened person. That was it. So therefore this is, Bada Mandala is the superior of all, from all other practices. Yes. Four practices. Four practices. Yeah. What is it? What is it? Literature, yes, literature.

[63:51]

Yes, what would it say? It doesn't say much. I think you said, , probably . Oh, it says , not the explanatory. Yeah, explanatory. It says , which means that they have having meditated four types of initiations at the four sessions of the path, penetrate on the vital point of your own body, then purified your observations observations of the great bliss then it is explained one can be liberated in this way and it is said so so they also are in the

[65:14]

Such is talked about by the other great lamas. The evidence of that importance of the initiation of the path initiation is so greater important because of the... it becomes the principle of the cause initiation. And so then the yogis or yoginis to realize each image, to realize or to convince one's self nature has the nature of the four bodies of the Buddha. And then all you should do is to visualize all those mandalas

[66:17]

of the body at the four sessions during the four sessions and then having custom to well trained your mind to continually with the other four initiations Then what happened is the absorbing the four traversing drushi team. Drushi is a follow up. Drushi. The four movements. Four movements. Four movements or something. Traversing. It's another boundary, technical... Technical term.

[67:25]

Dreshe is team is a... ...but up... ...can tell you get to... ...lung to tell you to... ...sa you didn't know. So this is something has to do with the element and the nerves and the veins and the letters. And those are called the waves or the traversing movements. All those are absorbed into the central channel, in other words. This is a supreme method. This is like the gathering, the full gatherings.

[68:29]

For a second. In the Vajrayogini, there are kamsum gatherings. Three realms of gathering, right? No, but this is the kama zone. Kama, yeah. Kama, kama, kama, kama, kama. Every time you complete one of the practices, one of the hours gathered. But this is anywhere. I translated it for you because it's not really part of the teaching, but it's also a colorful poem. It says, wonderful, wonderful that this will do it like this. And that is a Prakuk Sikhi, it's called. Colorful. Colorful, Prakuk Sikhi. Okay, we'll stop here.

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