We're going to read from page 382, line 4. Lam Ji Shi. Lam Ji Shi is making a lam is pad again and making a pad as a for a pad. Ni is ease. Ni means the word ease. For example, It is easier for us to visualize the appearance or the shape of Namba X. Therefore, it has a picture of the moon mandala. The moon mandala is easy to visualize. Therefore, it is Namba X. And that's the nabagomba, which is the appearance or what do you say? Appearance or form?

[01:03]

Form. The meditation is easy to meditate on the form, which is in this and the moon cushion is, for example, that is the form. Then there's a merba, lamji. So you got the first one is called a number lamji. The making a number as a path. The number or the aspect of it as a path. Or the form is as a path. A use as a form is as a path. That's number one. Then the second, the Lamji is Merba. The Merba is aspiration or wish.

[02:05]

Aspiration. Or maybe even imagination. Imagination, aspiration. More part of a cause to aspiration. Because you have to have some kind of faith in the contents of that nature. aspiration has involved with a fate and so the merba is more like a fate here so the second one is the fate is used as a path to making as a path merba lam chi that is a visualization wise is the merong yishi The mirror-like wisdom. The mirror-like wisdom. Then the third one is the result as used as a path.

[03:16]

is debu lam chi debu means a fruit or a salt and debu lam chi is the third one which is it's just basically saying is not only a visualization of that the narrow wisdom is not only just imagination, but it is the real, thinking about the real, meditating as real of the result of the situation. It's called devilan chi. The thinking about it is not really the actual one. As real as possible. ... [...]

[04:41]

usage as a path. Then there is the final, the fourth one is the Chinlep Langji. By doing this meditation and thinking about real meditating, the result will have a blessing. That you have a blessing that the blessing is used as a path. to reach to the enlightenment. So the blessing is used to the path as a path to which that you can go to the to the final reaching the enlightenment is called blessing and the path of a path of a blessing is called making a path as a blessing is so you got now the Our first one is Nambalamji, and then is Nambalamji, and now is Devulamji, and Singlapamji.

[05:50]

So the Lamji Shi is called. The four types of Lamji. So form, aspiration, result, and blessing. That's right. You're taking those four of them. That's right. And so these things are kind of a way of approaching the scholastically, you know, the Kunju Lundu is a way of kind of illustrating that scholasticity. And then it's a little better on the blessing path of taking as a blessing. And a blessing is as a path, using as a path to reach the environment, has something to talk about.

[06:50]

By doing this, what happens is by the previous number one, and two, and the three, makes that to accumulate your own stream of consciousness What happens is when you do one or two and three, if you do that, what happens is then in your mind, the yogi's mind is to accomplishing the merits, accumulating the merits, good fortunes, weapons inside of your mind, plus to divulge to purify the obscurations, mental obscurations. And then plus that becomes the kind of causation of interdependent causation.

[07:50]

It causes to rapidly quickly inside of our mind. And therefore, what is happening is the inside of your mind, dala. In dala, which means inside of your mind, the wisdom of mirror like a wisdom realization will be appears. That's how he says, how it's related to that. How it's connected with that. One of the maybe points of having a poor Lamji The purpose of that is to quicken, to wrap it all quickly inside of our mind to the blessings of the realizations. So then he says, so these four types of these points, you can also describe all the following or any...

[09:01]

You can use the other stages of the development during the practice. You can also apply these four types of points. He is saying that. So by these awarenesses? The science of these four types of knowledge that just mentioned about the science or the science or the knowledge. Science. Science, okay. Scientific, science. Or maybe these types, through these types, also understand others. Okay, and you could, yeah. And this kind of knowledge, let's say, this kind of four types of knowledge that you can cover through the following sessions.

[10:11]

Other things. But the origin is in the children, 12 Japanese. Then they, we did it sort of together before. Yeah. Oh, this is you and I, but that's right. Then he's talking about the definite toward Teba. Teba means kind of precisely, definitely to liberate from this teaching of the profound, the special method. of this pep-cheveraging, which means a special method. Pep is method. Cheveraging is a specialty. Because of this... With this kind of method, then there is definitely one final result of ways that we can liberate our self.

[11:21]

Definitely. He's giving us several different examples. The first example is talking about certain types of poisons that maybe you can poison into ourselves. That makes a disease, you know, that you all need to move around. Once that kind of poisons, you know, they turn around or you get a disease, what do you call disease? Dizziness. Dizziness. You all need dizziness. So the doctors, the good doctors, they all, you know, give you another poison. It is poison that stops the dizziness.

[12:28]

Dizziness. The end is an antidote. The end is an antidote, right? You understand that you are the poison of the end to moving around or to confuse dizziness. And the temper is the poison. There's another poison to make us stand or can't move. No, it can't do. Actually, the other one is makes people can't move, paralyzed. That's right, immovable. So for movable poison, to enter down for that is immovable poison, you take it. Just like that. So here's what he's saying is that on the conventional or the ordinary conception, the ordinary conception antidote for that, that ordinary conception is the movable poison, disease, sicknesses, and that would take care of the

[13:46]

Does he mean that like this illness is like conceptualization? Let's get through one more sentence. Now that's the first one, the example, right? The doctor, the sickness example that is the antidote for the poison sickness and you can take the poison. So the Similar to the ordinary conception, to the antidote for that, is just take another Nambdok, one of the Nambdok, you see. The Tamajib Nambdok is the ordinary conception and the Khe Nambdok. The next page is the deity conception. So in order to change the common conception, you put the conception of the deity, just simply saying that.

[15:02]

So the kind, that kind of family or that kind of treatment. So you take the treatment, the same kind of treatment, whatever you have a problem. So as an antidote to the ordinary conception, you meditate on the conception of the deity. This is the great antidote of similar type. Well, similar type was okay, but then similar weak diamonds, that's a kind. Yeah. Kind. Kind. Type here, the stuff. That sounds a little better to me in English than kind. Similar type, yeah. Similar. What I'm saying is a similar type of antidote, just simply the same.

[16:14]

And Lung Chungo, another thing here is Lung Chungo Chinne just in the name of Lung Chimpo. Now we still couldn't find the Chinne. Chinne means the types of diseases that something has to do with gas problems. Lung Chungo is small gas problems. Well, a person with symbolism needs to cease by the sickness of the small gas problem. You should also, to that antidote, take the griddle that makes gas, which is usually from the types of grain, as I mentioned, which is the The Mexican that thing, the kidney, what do you call that? Kidney beans. Kidney beans.

[17:16]

Kidney beans is called medicine. Medicine is kidney beans. So when you take kidney beans, then you have a little gas. And so it will kill the small gas problems. And there is such a maybe, you know, some people do that treatment. It's a kind of sour. Sour means food. Food of the kidney beans. sends the medicines to toast to that. Toa means to go. [...]

[18:17]

Toa means to go. As it goes. Toa means to go. Toa means to go. Toa means to go. As it goes. Toa means to go. [...] Toa means to the what's called a craving attachment and attachment towards to the existence of the the samsara and the contents of samsara the residence of the attachment to the animate [...] the existence samsara For that, then you reversible kind of meditate. You meditate on the gods and the palace. The existence, he used here, is the same kind of existence.

[19:22]

So the existence... It wasn't at the same time, he's reversible. I'm talking about the word Sipa. Sipa is Nishui Sipa and Sheikang Sipa. So they use some kind of existence of the palace and the gods and you can use that. Dogbom is reversed and then Nianboru Chiuatang. Can dogbom also mean the opposite? Dogbom is reversed. Oppositor is better, huh? Okay, and then which means that if somebody is having a problem with their ear water,

[20:27]

The water that comes inside the air to take it out, you pour a little bit more water inside, and then it comes out together. When you do like that, and so the same thing. Likewise, here is talking about the face. or the limbs, or the cha-cha-jigla is one part of the deity, the face and the limbs. We, in ordinary, if you have attachment of the face or the hand or the part of the body, talking about the part of the body, if you have a problem of attachment to that, And then you can meditate on the face of the God and the hand of the God.

[21:35]

And making many meditations, types of meditations. Well, meditation on many. Many times. Many times of meditations doing that. And that makes the Bomba was the kind of... Dimension. Dimension, that's right. Oh, yeah, we mentioned. So the that is kind of, oh, yeah, if you go back to the kind of class, what do you call it? These are being presented in a specialized lexicon.

[22:53]

I think so. And the bomba, which is the Tibetan word, the bomba is the dimension. The main sigmas... Sorry, what was the third one? The third one. [...] And what was the third one called? The dimensional. Right. Right. Right. And dimension. And then the next one is . What is it called? Okay. I'm just simply saying it here. If you have... The fire burned, they saw a wound, which that antidote for that is to also... Is it a wound?

[24:12]

Wound, made sigma, which is burned. Oh, exactly. That's okay. It's moving. It's not moving. Well, the main sigma is they just, what's it called, snitched or what do you know? Scorched. Scorched. Scorched by fire. Then antidote for that is a sigma. It's called sigma means to, again, burn it. Part of it, you can burn it. And sigma means to cut. Yeah. So you can use that sort of thing. Treatment. Treatment. Well, debride the brain. Yeah. So after that which is basically incinerated and scorched by fire, it's like pouring through fire. So I thought this was talking like, you know,

[25:18]

They do this in, it says pouring on more fire, right? Pouring on more fire. We do that in forest fires, right? To stop the fire, they actually burn it out. And then it burns out very quickly. Exactly. That's right. That's the exact thing. It basically stained that. God damn. So antidote is the same kind of use of fire. In order to kill the big fire, you use the small fire. They're saying that. So here they're talking about if you have a great old passion or desire or derja, which means attachment to that. Passion or desire is called derja. For that, then you... Visualize the attractive goddess consort that are called goddesses You know more than one you know you just have a more than one goddesses or wives Meditate That is called The greater

[26:45]

use of the adding. Grid antidote of adding. Grid antidote of adding. So that is the four types of grid antidotes. And now it's . I don't know. Maybe this is already... It has not been saying that. But he says, maybe the teacher should be teaching these things. So you should also apply with other statements from the root and source. And that is... Then it is a description of the pure... aspect of three kinds of two pure aspects and it is that and therefore I think it's basically talking about the state of our own mind nature of our mind is that the nature of it is the nature of that is the three types of pure in that sense I was

[28:11]

Excuse me, Ruchi, in the sentence before, they say this from the root tantra. Well, that is, yeah, that's not talking about words of the root tantra. And that's what you can apply these words of tantra. Then there's a term, what's called the roles. But he's not applying it here. But he's talking about something else. Something else is that. So on the first thing, he said you could apply that to any teachings, and now he talks about these antidotes, and he said you can apply these to any of the root tantras. No, he's not saying that, but you can also get a little more information, and there are some other similar to this subject that you can find in root tantra. So you can also... You can find more in... That's right, find more, yes, that's what I'm saying.

[29:11]

Would not. That's right. It kind of would not. There is evidence or the real... It is also possible to liberate it ourselves because our nature of that is three types of pure. Please don't talk about it, but three types of purity... is going to be explained that because the one, the purity, is because all phenomena, subject to the object of all phenomena, is that from the beginning, there is no birth. Therefore, it's called a dustness, the cure of the dustness or suchness. By itself it's a suchness. And so therefore it is always a cure.

[30:15]

That's, for example, cure. Can you explain that again? Well, they use the suchness. They have to use some kind of word for us to understand. get some kind of idea but there is no actual word can cannot be really to use it but the ancient time they used the sentence or they call teaching it because uh that's the way it is in other words that's the way is the nature of the mind and the nature of whole phenomena is that the way it is The way it is is no birth, no cessation, no one place to stay, anything like that. So that's the way it is, or that's the da-da-da, or that's the move, or that's the suchness. What is the cessation there?

[31:20]

The birthless. No birthless. I see. Now this applies to Chiu Tamzha. Not only the preciousness, but the whole phenomena. The whole knowledge. Chiu means Dharma. Dharma means that the whole knowledge of the... any conceivable, anything... encompassed in that nature of the Dharma. And that is called all Dharma. That nature of that is, there is from the beginning, from the beginning, there is no birth. Nothing is given birth. There is no originate birth. And therefore, it's called suchness. So suchness is that. Tibetan is called , which is a direct translation of the Sanskrit word .

[32:30]

And I don't know, some Japanese people will say, what is it, or something. Some Zen masters talk about that. Or nothing. Yeah. Some symbol arrived. Or something like that. And there was some kind of sutra and talk about the ancient time the Lord Buddha was alive. And these subjects Buddha was giving so much. And then many people are asking, you know, and it's... questions, very, very narrow questions like we were. And there's some of the narrow questions that comes out, and the Buddha did not say anything, words, and stood out, silent. That was the answer.

[33:34]

Silence of the Buddha. Yeah, but the particular gesture was the ultimate answer that we're supposed to get it. So that's kind of given like that. And so... So then, if this is... If the phenomena of the old Dharma is birthless, there's no birth, and therefore, if it is a birth, there's no birth, yet... The body, etc., and also the aspect of the birth is such as like the goddesses, gods, and there's gods, and this comes out.

[34:37]

So from the birthlessness, the body and so forth is born in the form of a deity. He's born in the form of deity. Okay, that's... Okay, so this is the second pure? No, not the first. But still is first pure. H-D. Form of H-D. Oh, so, so... Not so, so it's H-D-D, right? Okay, H-D is formed. Now there is a... Oh, I forgot to add this. You should put this Thakba there because we are talking about the three types of Thakba. And then the Thakba means pure. The purity of the individual visualization of the individual gods, the deities of the appearances.

[35:46]

which is, you know, and then there is so the once you meditate in the whatever the visualization of the gods the figures and your mind is also Appeals according to that visualization. That your own mind of that particular period of time is becomes to follow with your visualization happenstead. That is called . That means follow according to the procedure of that visualization.

[36:47]

It goes with follow with that. That is called the purity of the self kind of... Self-realization, self-awareness, purity of the self-awareness. So you've got now three, right? Purity of the self-awareness and the purity of the individual God, vision of the individual God, and then the purity of the suchness. No, we didn't have a purity of suchness. I think that means applying to this preceding sentence because

[38:06]

is that you remember that they're basically talking about your own mind. So the causal tantrum is basically talking about the original state of Virginia. I think this may be applying that. So the sentence before the fury of each individual god is just the reason why there's a fury of each individual god, right? Because phenomena... No, that's one of the... That's one of the purities itself. So there's a period of suchness before an individual brother.

[39:07]

Okay. Well, here, just basically what we are learning is just simply that there's three purities. And the two purities is... The first thing is which is the purity of the suchness. And the second one is the purity of the vision of the gods and goddesses. And then the third one is the purity of the mental mind that follows to the mind which follows to where you're visualizing. Vision goes to that. And therefore it is the causal tantra itself is the pure by its nature. I think that's the word. I think it's true. It looks like that. Now it's called a tower and they talk about what's called a view.

[40:18]

View is the view of the making as a pad. So saying that the... view the path, that suchness. If you take the individual deities as the path, that's a generation state. To take the self-awareness as the path, that's the completion state. If you were to take the suchness as the path, that's the view.

[41:26]

To take the the individual deities of the path, that's a generation stage. Right. If you're to take the self-awareness of the path, that's a completion stage. So those three suchnesses, excuse me, the three purities, suchness, individual deities, and self-awareness, if you're to take them to the path, you come up with view, generation stage, and completion stage. Okay, that's clear, right? Okay. Okay. ... [...]

[42:28]

Potency. Potency. Potency. Capability. Capability is good. Which has a capability? The capability is to the magic of dantra. This method of dandruff has a capability, capable of to purify all the stains of the Lubajitima. The instant, these obscurations. It's called a Lubajitima. I think they translate that in English as adventitious stain. Oh, really? What's that? Adventitious? Yeah, we... Not intrinsic. Yeah. But how do you spell that?

[43:31]

A-D-V-E-N. A-D-V-E-N. V-E-N. T-I-T. T-I-T. I-O-U-S. I-O-U-S. Adventitious. What do you say? Adventitious stain? Yeah, dream of stone. Stain. S-T-A-N S-T-A-I-N [...] S Pops out. Pops out, yeah. And so the one thing is here is to the method tantra that all this teaching, the method tantra, remember, the method tantra has the capable of to remove all these things, legitimate.

[44:53]

Therefore, it can be liberated. It's a question of the liberation of ourselves. And now they're talking about the bodies of the enlightenment. The body is what is called the... Tibetan is called Ngo Nigu. Intrinsic body. Intrinsic body. Then the second one is the rupakaya. Can I just ask? I've seen it. Swababakaya. Swabababikakaya. You know? It's correct. Swabababikakaya. Swabababikakaya. I don't know.

[45:56]

Ngo-ni-ji-gu. [...] The Rupa Kaya was that and then there is another body is called the Chujuku, the body of the Dharma Kaya. So the three Kaya's. But there's this parallel structure again. Right. It's the manifestation of suchness. That's right. That's right. It's a manifestation of the satanist. What happens is the nature of that subhava kaya, the nature is the manifestation of the satanist. And the body, the rupa kaya, is the manifestation of the deity meditation.

[47:06]

Individual deity. Individual deity. And then dhama kaya is the manifestation of the rupa. So the quality of that talking about how is it really the depth of our understanding of the body of these guys talking about how is the root In the Dalekate, is which body? The self-awareness body? It's a manifestation. You know, what's it called? Oh, I see. Cosmic body.

[48:06]

It's a cosmic bond. Come on. It's a cosmic bond. Cosmic is what? Well, I need something to translate. I'm trying to enrich an astronaut. Give me the cosmos. The dharma bond.

[48:22]

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