Okay, moving. Roll it. That's the cue. Yep, it's moving. He's just rolling. Rolling. Sure can do it. 452-9-1. All right. Now, we're going to take a break. We're going to take a break. We're going to take a break. So if a yogi generates the faultless samadhi of the fusion, fusion is my new word for sunjuk, we used to call it two-in-one, fusion. If a yogi does faultless samadhi of fusion, then it's like one recognizes a familiar person that you've met before. It's like that. So the kind of the mother clear light of the kind of fundamental basis and the son clear light

[01:29]

which is an experience which is generated through the power of meditation, these two, having become mixed into one taste, then... So that mixing, having mixed that into one taste, That is known as the ultimate real light, and one meets the final result of having to enter the martyr. Okay, so what we learned here is that the children have been put in 10 years, 20 years old, 20 years old, 20 years old. So the martyr fundamental queer light. And the sun, queer light of truth generated through the power of meditation, having mixed... See what it is?

[02:39]

Yeah, the ultimate, the ultimate queer light. Did you say when the mother and son unite, you enter butto and don't have danger? This is saying that you don't have to enter the bardo if you realize this ultimate clear light, then you don't have to enter the bardo. So if you realize this ultimate clear light, and through that, or on account of that, that becomes the final accomplishment, the good job.

[03:39]

Right, so you, that yogi, that particular yogi who generates the faultless samadhi of the fusion of clarity and emptiness that particular yogi then he accomplishes the ultimate for the life so That's what happens if the yogi who realizes the false money infusion. Now, someone who at the time of the meditating on the prior path becomes a little bit familiar, habituated to the view, that view which arises from the prior meditation.

[04:44]

However, they are not able to generate Primordial wisdom, which is the faultless fusion, faultless two and one, faultless syndrome. As for that person... So that person at this particular time only manifests or manifests simply the exemplary real light. So the exemplary, the pay of soul. So maybe we should go out the top or something. Right. Serious. Would you mind me? Actually, it's called Serious. Serious is a mother.

[05:46]

The next one is Those are the ways you tend them, but it's known as the gym, don't they? The gym is absolutely one, right? 1, 2, 3, and [...] 3 Okay. Thank you.

[06:53]

So this is like the fundamental basis. Yes sir. In the system it's always there. It's a market. Allowing from that rise to the sun. An example pretty long. In this example. Gee. I don't want to say this. Um. I don't know, but still you can do it. Right. I don't know. But it's still not bad. Yeah, so this is the one. Well, so anyway, even if you only achieve the exemplary pure light, still without entering the bardo, you can achieve the level of, say, a Vidyadhara. Four. Or also the level of the kachara. Hmm. Do you see that? Do you see that?

[08:00]

So this is what they're talking about in the barter, if you compare an example of the example clear light, if in the barter, then you recognize it. Oh, it says without even going into the barter. Oh, you don't know. Oh, yeah. You don't even. Still it's okay. It's direct. When you die, you go directly. Beweasa. Beweasa is kind of like, remember, we were talking about the Chunda, the Chu Nangatawa. So the means of training... So you need to train or protect uninterruptedly the view of the experience which arises from carefully

[09:28]

carefully practicing the method of generating a view. So if you keep habituated again and again, and then you make it firm, then at the end, literally at the end of your life, when death is near, then it's it's just like when a son kind of comes home to the house of his father it has that same sense of anticipation and at the time of death you don't even have a little bit of thought of fear or dread or death.

[10:36]

Not even a little bit. So you, having recognized as the queer light itself, the particular crew out of death then becoming very fervently mindful of that again and again kind of becoming fervently mindful of that state I think I got the word a little misspoke here becoming fervently mindful of that state you recognize the The clear light of death as that's the clear light. So that's the practice. If you practice that view uninterruptedly during life, then you will have that recognition at death.

[11:46]

So this isn't in the bardo, which is just at the moment. Yeah, so you bypass the bardo. So having kind of abided or obtained the loose placing in the view of experience, then don't let go of your power over mistaken appearances. So from the root tantra of Devajra, which is the two fascicles, other people translate it for two intentions.

[12:54]

This death by pleasure, that is spoken of as the concentration on bliss. Sorry, so this death by, let's call it, let's translate it similarly both times. This death by pleasure, sorry, this death by bliss, is spoken of as the concentration on bliss. Pleasure, death, death, death, death. So first, that itself is the practice. Right. Now he's talking about the Pado. Some people say that London doesn't have E6 yoga, so... So for those of you who have the Tibetan, you might take a look back at 414.

[13:58]

So we're in the practices associated with the secret empowerment. And that has the path of self-blessing, the view of self-rising wisdom. the final accomplishment of the complete mixing, which is what we just went through, the documa of osso, sorry, the documa of osso is what we just went through, and that it made reference to the final accomplishment of the complete mixing. And now we're in the supplemental non-conceptual clarity of the primordial wisdom of the self-arising bardo, which is part What was the one before the view? So, the organization for all four of the impairments, basically the skeletal outline principle of the laundry teaching is path, view, final accomplishment, dacama, bardo, and the sixes result.

[15:13]

So those six things. Non-canicolos, non-canicolos, [...] It won't take a gander. The outline of the laundry has been pasted to the door of the kitchen for years now. Back in the bottom of the door. That's right. Every time you go to the kitchen, you get a little tea, you get a little... No, we got it too. You gave it out to us too, right? I don't think I made copies. It's hard to paste all of it together. The outline you have, but the visual graphical structure is just...

[16:14]

Okay, so now we're on the fifth of those, which is... So we're on the fifth, which is the nine... We're back to 452, nine, six. Oh, yeah. It's always a fact that it can't seek out the people that point the open. What? So ask for the non-conceptual clarity of the primary wisdom.

[17:14]

which is self-arising, that bardo. So the fifth principle is bardo for them. The non-conceptual clarity, the primordial wisdom, which is self-arising. Maybe we could just say one more thing. So again, the organizational principle, so this path, view, final result, If things go well, that's what you accomplish, the final accomplishment through the path and view. Now, if you don't, you practice Docoma, and you actually do consciousness transfer, and so you avoid the Bardo altogether. And then if you strike out on that, then you try your Bardo practices, which is surreal. So there's this organizational principle, so there's a kind of fallback, you know. Achievement of the Resolve in Slip Time, Achievement of the Time of Death. How can you do the path without the view? So if you're not able to accomplish the Dakama...

[18:33]

So it's necessary to practice the peace of the bardo for that person, the least inferior person on the path. I think this is a mistake. I think this is a combat. I think there are a lot of mistakes. So now it's for the method of meditating like that. The rest of that. So that has two parts and the first is the preliminary. There's a lot of tambas.

[19:37]

You should recollect the Vajrasambhogakaya speech Vajrasambhogakaya, who is your guru. So he's your guru, he's Vajrasambhogakaya, He's associated with speech and the Vajra Sambhogakaya. And who is able to show you... Right, yeah, who is able to show you primordial wisdom, which is self-arising. This is the guru in the form of the... This is Sambhogakaya. But particular... In fact, this particular... What is a yogi yogi, who is lesser yogi... Yeah, yeah. you need it to... So how should we imagine how the Guru in the Sambhagakai 4?

[20:39]

Who do you think about that? Your Guru. Your Guru who gave... But in the Sambhagakai 4, right? Right. Yeah. He will be like this form of... which is kind of body-minded speech Vajra but this particular speech Vajra is called speech Vajra why they say speech Vajra because speech Vajra comes out of all the teachings You can see the teachings from the speech of Ajara. So that's why it's here. It's to show you. So you're tired to remember your tambas.

[21:44]

Some margal fire fan should have the 32 major and 80 minor marbles. So not the ordinary marbles. And then through that you also recollect the Chandali, the path portion of this teaching. And then recollect the primordial self-arising wisdom, which is the view which arises from that. So it's a serious earlier question.

[22:47]

It's the view which arises from the path, not the path arising from the view. Three years. Three years. That's connected. So you recollect the one certainty of the time which is connected with what three? The three being the Lama, the path which he teaches, and the view which arises from that path. When I was born, I was born. And so, through the condition of the dream also, um, you can train in the intermediate, um, until, until, until you come to the dream. Yeah.

[23:50]

Yeah, try to learn even some sort of even you learn in the dream. Yes, so here it says by the condition of the dream, so the dream is like the bardo, right? So you train even through the condition of the bardo, those three recollections, train until the recognition, the mindfulness of those three arises. So we have two parts to the actual practice of this. One is finished and now it's the actual practice. So through the power of habituating like that, the seven signs which are the conditions of Bardo when they arise also the three mindfulnesses like the mindfulness of the guru, the path and the view those also arise and they arise in the form of five smells

[25:18]

and the vowels and consonants. So that's it. So through that interdependent connection, the appearances and one's own mind become one. Right. Of one taste. And in that way, bardu, one becomes a vidyadhara, a knowledge holder, a rikid simple. What is one taste? Yeah, in a little it's one taste, it's used to me. So this would be like a practice that you would be concentrating at the moment of death on, or before that you would always mama pep and you would... Yeah.

[26:34]

And the more he did is that for the beginner person, all he did is to do this recollection of these qualities of it. And the gurus and these things try to develop as much as you can, even in the inside, even if dream comes, you know, that exciting thing comes inside of your mind, dream mind. You know, you should remember that example in Monday, but if it's when I said the truth, even like a little big dog's chasing you and you're like, you know, trying to dance, even at that moment, you should have a proud mind to work forward. Right. Right. And when you recollect, what do you specifically recollect? And I can recollect the guru and I can recollect. Well, because you have already basically even those lesson practitioners that do have intellectually, you already learned, studied...

[27:43]

You know, the teachings of the vessels. It just reminded it to you. Right. Dei Chenpei Lang, the path with who your guru teaches, is to recollect Chandali, the Chandali practice. You have started Chandali practice, and you have already maybe learned all the teaching of Mabu. Because we've been talking about the mother and the son, and all those things that you learned. What about the body mandala, that pad of it or that tree? No. How about the mandala, these trees that... Well, I think it's hard, because we go through these hundreds of folios, and we've been doing this for two and a half years, but there's a parallel structure each time. So now we come down to the dog, right? Yep. They belong to the school. So here we're going to explain the occasion of the result, that spontaneous result of the nature of the complete enjoyment body, which is the result of the second empowerment.

[29:07]

This particular whole thing is called Rangshinla, right? It's not especially elaborated here. This is a brief description. So this is the profound stage of the practice of self-blessing. And self-blessing and chandali are kind of used almost synonymously. Yeah, and the Rana Chinook is called. Self-blessing. Yeah, Rana Chinook is called swadhisthana. What is swadhisthana? How do you spell that? Chandali? Swa? That's me. Sal? That's me. That's me. Where do you stay?

[30:07]

All right. Ah, rancinup. Right. It's more like rancinup. Soft blessing. Soft blessing. So that's soft. Not too long. Rancinup, that's even the thing you say. So... Rancinup. [...] Well, don't you see the cultural meaning? Mm-hmm. So... So there's a verse here which is used to describe the accomplishment. So why don't we take it from the top? So this profound stage of self-blessing. There's no higher primordial wisdom of literally self-awareness. Yeah, so... Through oneself, having experience, through oneself, although one experiences, transcending a path of speech, it is the supreme method of generating the self arising primordial wisdom.

[31:26]

You, you will know what the self a rising primordial wisdom. All we have completed the entire exposition of the Lumberd Sextra associated with the second empowerment, and we live on the third empowerment, the wisdom, which depends on the knowledge lady. That's the official Cyrus translation. Yeshe is the primordial wisdom. So in Tibetan this is the Sherib Yeshe Wang. [...]

[32:26]

translation with it? Sure. It's the primordial wisdom. Cool. Yep. And... Right, so since we're probably going to spend, you know, literally months going through this, it'd be good maybe to put this on a separate piece of paper so we can keep it. The path is the path of the method of the mandala field and the view is the four joys of the co-emergent which are associated with the the four upward going joys of the core is the four upward going joys of the coal mergers.

[33:31]

And the final accomplishment is the kind of smaller, smaller area. The, well, maybe the lesser or the smaller. And the The dhakna practice is at the time of death when one reaches the Vaisa Sattva. Incidentally, so there's the spontaneous nature of the resultant Dharmakaya the bliss of the co-emergent so this is supplementally as for bardo this is the spontaneous nature

[34:55]

of the results in Dharmakaya which is the bliss of the co-merge. Well, your kind of thing is number one, two, three, four, five, six, right? Oh, so it's like, I'm the two together. Oh, so that's what happened. Yeah, there was no grandma there. Yeah, so the reason I was so strange is that the fifth is The supplemental bardo associated with the bliss of the co-emergent. And the sex is the spontaneous nature of the result. I'm sorry. The sex's result is the spontaneous nature of the dharma. All right. Sorry about that. And I guess you didn't say it on one. So, as for the first, and the first is the method of the mongrel field, and that is having depended on penetrating the vital points

[36:29]

in the mind of the bodhicitta elements Right, can't tell you this thing last Sorry, not mind, having depended on penetrating the vital points in the elemental bodhicitta and I think we should put it in French as mandala, right? Well, not the bodhicitta mandala. So, social religion, four impairments there's also associated the mandala and this is penetrating the right of points of the mandala associated third empowerment which is the elemental bodhicitta mandala so the Having depended on that, then one grasps and receives the essential great bliss.

[37:38]

What's that talking about? They described it as a long initialization, actually. They described description of the King Kilko, Mandala description, is the meaning of it. So breast mercy really means get the initiation, get the income. Well, get the bless. Get the bless. Get the bless. Get the bless. Then call it. Then... You call it. What do you call it? So because it cuts... all discursive concepts with respect to objects and so forth it is called the mongola wheel. They describe the kangaroo koro. Kangaroo koro is the meaning of that. Yes.

[38:42]

Now from the root tantra. This is a Complete the description of the mandala. Actually, the meaning of, actually the meaning of mandala. In the Greek Tantra, it says, as for the keel portion, that is spoken of as essence. Keel is what portion? Well, the word changes the word. Center, yeah, the circle maybe. The circle is spoken of as the essence. The circle is spoken of as the essence. The center and the periphery. The center and the periphery is the essence. What is the essence? Well, it turns out to me. But the essence is the turn to self, which is also the optimal. So the bodhicitta is great loss.

[39:47]

Yeah, that's what you try to get. And having received that, that is the mandala itself. That is Kutu itself. So if you collect them together, that is spoken of as precisely the mandala. Then they described it with the kolo. Helios is described already now. Now the kolo. Now as for the color of the wheel, then the element of sky, objects and so forth, have their appearances purified. So now as for the practice of that, there's the preliminaries and the actual practice of those two.

[41:10]

So as for those preliminaries, there are two. There's the preliminaries of the commentary, and then there's the preliminaries of the . And then there's the preliminaries of the meditation section. So as for the accumulation of merit and the purification of those two, That's taught just as before. So what's the point is you're taught before? So at the end of the yoga of the mandala or the mandala practice, the guru is absorbed into your soul. So, and one experiences through the Guru absorbing into yourself the primordial wisdom of non-duality due to your very own mind being merged with the essence of your Lama.

[42:26]

Then the Sādōng Chōmī, Rīnī, Chōmōng, Ngārī, [...] Ngārī So, that, so the merging that, that's the merging of the guru with your own mind, that is the foundation of all of the cities, both common and uncommon. And that is clarity and intimus, without any position and without any distinction. And... Maybe you should also understand certain, absolutely, complete certainty that the Guru is inseparable from your personal deity.

[43:37]

To that Lama, Lama Lama, Sang-wa-Sung-ju, Sim-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian-jian Is the co-emerchant the same as the fusion? No, co-emerchant is LANG CHIE. Then there's a prayer to put on water. To earn attention then you have to learn kind of prior like the stream so you need to then be left soon, we don't know if any means you can do this is kind of but why are you all from Manila?

[44:42]

The temptation does. To earn attention does. So kind of keeping your own mindfulness and keeping in your own mind that meaning which was just described about qualities of guru and so forth. Then recite the following. This is kind of how I instruction. So, the base ground of Dhanabatu spread with moisture of compassion. This is kind of like maglum, but we know she is only going to get out to you. It has kind of a parallel structure to the original model often.

[45:55]

So the Mount Maidu and so forth with the four parts. There's the kind of relaxed mind itself. And for the four parks, there's the... It's ornamented by the four parks of the four limitless boards. Link is what? Four parks? Four continents. Sorry, I had a comment, Sinead. No, it's not there. I'm trying to remember the word... So the fusion is... So rather than just the sun and the moon or the ordinary, you have the fusion.

[47:14]

That fusion is clearly an emptiness. For the benefit of others, having the hope of the worst. When you put the 37-month offerings, then there is called different types of... Why is the cow? There is a kind of wishful... ...calling cow. Those are the dungjupa, which is that the sun and moon comes every day, you know, no delay. Moon and the sun, no delay comes in the world, right? Same thing, they are... The kind is of the heart of the guru comes for the benefit of others.

[48:18]

Next one is . which is a corn, uncultivated. Oh yeah, green, the bush will go in green. It grows without being planted. Right, that is a chugu. What's chugu? Dharmakai. Dharmakai, yeah, and then it's the guttelial source. Foreign body. Right, it's the guttelial source. And the activities of the foreign body and so forth. Right, and then the baksam hing, baksam hing is the big tree that... Wishful, yeah. All the enjoyment of the gods, gods, and humans.

[49:21]

And one's own mind, as the guru, appears as a guru. That's right. One's own mind, which means a kind of a gift. It means a gift. Your own mind is to give you a love and love. myself is uh... [...] it was a good case no one is to give to that lovin who who is gay giver

[50:26]

...of the Lama of Myself. ...the [...] Lama of Myself. ...so through the Discipline of Devotion. ...so through the Discipline of Devotion. ... and request the supreme and ordinary cities. Heads up to a particular preliminary practice to these particular practices associated with the wisdom of time. That Acharya who gives the Lama It gives the Lama my own mind.

[51:30]

Another word, the Lama who introduces you, yourself, to your own mind is a guru. It's the same instead. You are offering to the Lama who gives it to you or who introduces yourself is the Lama. Okay. Right. Now the second one, which is the actual practice. Right. The actual practice. So... First, there's the nine branches of concentration, and you can practice those as before, either elaborate or condensed.

[52:36]

And then there's a request of the Guru Yoga, which is, yeah, condemned. So these words are given now. Now you are asking before, right? Now it's the Tumgitose. Right. Tugu. Before it was Yonggu, right? Right. Now it's Tugu. Okay, so... The innate Vajradharmakaya of the mind, as those, the co-emergent... Tudelalaam?

[53:48]

Tudelalaam or Tudelalaam? To the guru who secretly demonstrates the co-emergent, I make... Oh, third, please give me third. Oh, I see, I see. So I request you to give me what third? So the third here means the third? The practice is the practice of Ponyalam. Yeah. So... So the practice, the, let's see, the, I bless you to the, uh, habituate me to be, uh. The result is, uh, what is the result is Right. And, uh, realize the view of the four co-emergent joys.

[54:49]

And may I reach the final accomplishment of the lesser bliss and intimates? On the other hand, if I'm not able to actually reach the final accomplishment in this life... May I reach or obtain the... Now if I don't reach the yoga of consciousness transference... ...in the precept of the bardo of the co-emergent books... ...having depended on that... May I accomplish the Kachara of the Vidhidara. The Kachara and so forth of the Vidhidara.

[55:53]

May I be blessed to accomplish the Garmakaya. So, means you actually attach this or append this to your request. Is that it? We don't have that in the Sardana, actually, this one. This one here? No. It is actually, I mean, it condemns the meaning of it. Ah, the wishing prayer. Yeah. But not like this. Not like this. And then the niva nushilas. So, secondly, As for the actual practice, all that was the preliminary. The preliminary is the commentary, and then we did the actual practice session, and now we're on to the actual practice.

[57:01]

And we can divide that into two parts. The first part is the extensive path, and the second part is the abbreviated. So as for the extensive part, it itself has five parts. So the first is the pure consort. The second is the equalization of body and speech. The third is equalizing the blessings. The fourth is equalizing one's wishes. And the last is holding or maybe one could say recollecting the vital points of the instructions.

[58:09]

So as for the first, which is the pure consort. So there are two. The first is the actual consort and the second is what's known as the Primordial Wisdom. So here, if it's according to the latter, which is the Primordial Wisdom consort. So here, if it's according to the latter, which is the Primordial Wisdom consort. So what is that imagined consort? Manifest in your own mind a desirable human, female who possesses the Samaya and impairments without any degeneration, and make that an object of your own mind.

[59:13]

Okay, we stop here, right? All joyful orders, famous genes, inaugurate purity in the body to you with faith, with compassion upon all beings, if not just the best in the body. By the way, we can't briefly explain the derecho. Yeah, the derecho. Do you want to read it in an hour? Oh, dearly. We remember derecho for four walks. What did we say? Four movements or something. You know, the horse training, It was kind of not a galop. Not a galop. Not a galop. Not a galop. Oh, yeah. The trach, the trach of galop. Yeah, trach. Well, the article four of those is actually in the sadhana they have it.

[60:27]

Okay, so as for the movement associated with the channels having trained or having purified the obstacles of the body and with the desire to be blessed to obtain the state of the Manakaya in the Mandala of the inner Mandala of the Baga Torichira. What are you saying? This is Tsai. Tsai. Tsai is the Chinese. Right, yeah. No, no, no. This is the first one.

[61:29]

The first drill. The first drill is what? The movement. The first thing was traversing or four traversings or four drills. The first drill was the side drill. What is it called side drill? So, the movement of the channel? The movement of the channel, okay, and then... First, we recognize the sighter, okay? Right. Then, the invader. Invader is released, you know. So the movement of the latter channel mandala. Okay. And then the third one, second door. Right. And the third door is visitor, right? Yeah. So the movement in the elemental nectar mandala. Right. And then the fourth door is?

[62:30]

The movement in the wisdom wind. That's the fourth. The wisdom wind. The movement in the wisdom wind. So all together we can dress it. It's just following the four manduas again, so there's the letter, sorry, the channel mandua, and the channel dash letter mandua. Actually the first one, the abbreviated here, the first one would be the body channel mandala. The second one would be the channel letter mandala. And this is when you're talking about the mandala. This particular term is what is the drivet. What's actually moving. Yeah, so moving in, or what's actually moving.

[63:32]

What's moving is the way to man, what's moving is the elemental nectar, what's moving is the channel letters, or what's moving in. Now they're working. Okay, and could you...

[63:59]

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