The page is 279, end of line 6, which means the initiation, what is being initiation is called cross-nitiation. That is precisely, it's not just taking a self-empowerment. It's called Danju. It's not like that. It contains the... Danju is the self-entry. Right. You essentially power your soul. That's right. It's not like that. Not like that, but... You have to receive actual from the guru, teacher, proper teacher and initiations.

[01:07]

These initiations are listed down. The first initiation is called the mass initiation. It's called the Peng Wang. And the second one is called the secret initiation or Tibetan is called the Sang Wang. And then third initiation is called, Tibetan word is called, the wisdom, knowledge initiation. Then there is a fourth initiation, it's called, . Right, the fourth initiation. Right. Well, we did it... Well, we did it before a little bit about the... Add your own, didn't bring it.

[02:19]

Yeah, it's working now. Now it's working, and so the Pungwang, the vast initiation contains activities. There are things to do with 11 of them listed, which we said before, something like the water initiation, the water crown, mother bill, and name, and... mantra and prophesies and encouragement so on and so forth. There were 11 of them and there were 5 of them. We have to list it. Initiation is

[03:23]

Generally initiation involves common initiation. In the Hevajra initiation, there is a common initiation and uncommon initiations. Common initiation has six parts. That is the five Jani Buddhas plus Dojji Senbevangun. makes their six initiations. That is called a common initiation. Now is the uncommon four initiations that is listed on... ...Wongshiba. of the race, secret, wisdom, and force.

[04:29]

Right. Right. The common initiation purpose of a common initiation is to blast Your nature of kongbo and kong and keeji, ragba. What would be the ragba is? The rough nature, the coarse nature of your five skandos and your five sons. And the keeji. in the sun spaces. Right. And come in the elements. Elements you're working with. Right. And then the, since we talk about the ragma, now it's talking about the tower.

[05:33]

Tower is one. So the subtle. In order to blast or transform or purify the subtle the impure perceptions or impure natures of a human being, then there is four initiations. There is four types of mandalas and that is blessed into also manifest in the four types of bodies. That is called the . Okay. Right, right.

[06:37]

Very good. Okay. Then these are six common initiations are known as... After you finished the Vajra student initiation, then Vajra Ajari initiation is given. Dojo Loving. That's it's called the Dojo Loving Yuan. Is that sort of like transferring lineage in a sense? Transform lineage and then Dojo Loving means that now you are becoming not only the Vajra student, but you are becoming a Vajra teacher. Dojo Loving Yuan. And the Dojo Loving Yuan involves this, that's the one we were talking about, four types of initiations.

[07:46]

The first one, the initiation, also terminology, it is called Chirmedogba Kolowang. Chirmedogba means... Utter non-conception. Chirmedogba means unreturnable or undefeated. Chirmedogba. Unreversible. Unreversible. Will, initiation of an irreversible will. And then to do that is, involves activities. So increasing the qualities? Offering, offering the donation. Like Dana. Dana, offering. Then there is a Soa Deppa.

[08:47]

Then a Kamziksum tree. Tree Samayas. And then there is a water initiation. Then there is . Consecration. Consecration. And then there is . Obstacle removing . Yeah, the eye medicine and the medicine. Eye medicine and the melong, merong, and shivu, and tashuk, and then again melong, then there is

[10:13]

explaining the Dharma. Yeah, right. Each one has to do that. And Dr. Jeba is kind of generating the realization. These are still all the Vajra students. Well, in order to do the Vajra, what's called a master initiation, but still you have to do these things. It's not really actually empowerment, but it's preceding the empowerment procedures.

[11:15]

So then there's a one deki is called in addition to that. One deki means in the common, just on the latter part of the initiation six, the Vajra Guru brings the Vajra disciples, brings into the mandala a platform. Inside the mandala where the Vajra is and there is a platform where that Vajaguru put you set there that is called platform placing the placing the platform they are what do you are become and the initiation at the end of that sixth initiation is you become of Vajaguru transformed you a Vajrasattva

[12:23]

And you placed on the platform of the mandala, Kephazira mandala. And so you're supposed to identify it in that palace. And then you're supposed to meditate. There are all the decorations of the mandala. You're supposed to completely worship yourself. It's almost like a higher ranking of the mandala deity. So you have also the banners and the umbrellas and the flowers and all the ladies do the honoring gesture of the higher ranking objects carrying side by side to you. Then the Tamzik Sum is talking about the three kinds of commitment, vajra commitment.

[13:42]

Tukki Tamzi is a commitment of the mind. So there is a vajra, which is actually manifest from the city-syllable home. That blessed you. Take more paper in the kitchen. More water. More water. So those things. So the Vajra Guru is saying, hand to you a Vajra in your right hand, which tells you, this is my heart.

[14:54]

The Vajra is, you keep it. That is called the Vajra Heart Commitment or the Samaya. The Vajra Guru then says a mantra, So you do like this sword three times and then hold it to your chest and meditate that you are now receiving the authority of the Vajra, the heart, Samaya into that.

[15:57]

So the Dorji, the Vajra, also meaning of Vajra. Furthermore, it introduces that nature we have Vajra. The nature of Herbhajala is the dharmadhatu, qiyin, it's called dharmadhatu, which is absence of all the activities, the nature of that dharmadhatu is. It is also nature of non-dual, of awareness and voidness. That is the definition of Havajra.

[17:03]

Similarly, your mind, the Vajra student's mind, is Tomada, Tamamebe. No beginning, no ending. That is called Bodhicitta. That is absence of all the activities. And that is called absolute vajra. So your mind is that. So your mind is equal to the nature of your vajra. At the same time, symbolic of the vajra also represents that. So is this when we meditate on the vajra at the heart? Right. We actually imagine it also. That's right, imagine it. Then they are talking about the bell Thibu is giving to you is the Samaya.

[18:25]

The Bajaguru is giving a Samaya of the speech. which they handed to you a bell and the bell has also this part of the bell This bell, this is a bell. This is called a pumba or the vase shape of the pumba vase. It's called the shape of the vase. Inside there are also sometimes have a written

[19:30]

written some letters. The inside is the father and mother. Sound and also the nature of sound and the appearance of the sound. Those are the father and the mother of Parameda. It represents the Parameda in other words. And then there is a handle, which has five prongs, right? The handle has five prongs. Dojutseng Naba has five prongs. It represents the five Dene Buddhas, five Thishinshikvas. Then the bell has eight petals of lotus around here, right?

[20:41]

And those are called Changsengye, is the eight buddhisattvas. Eight buddhisattvas, you know that? Dibadamsi is called purification of absturation. Dibadamsi is called purification of absturation. Dibadamsi is called purification of absturation. . [...]

[22:02]

Then there is a thumb. Here there is a thumb, [...] thumb. There are eight thumbs, which are the eight goddesses of Taurus. Those are eight. Are they the concerts? Yeah, right, right. Yes. They all together, there is, in the bell, has 23 cards. And... And then it's given to you, to the left hand.

[23:08]

This bell also represents the absence of all the seizing the birth and death and everything absence of all the activities of that dhammadadu this represents again dhammadadu and similarly that your speech is also pure by its nature So this, that is the same thing. Then, so you got the tamzi, two tamzi, the samaya for the heart is a bhajara, bhajara, samaya for the speech is a bell, the samaya for the chagdagui tamzi is called.

[24:37]

Samaya is a Mutra. Samaya it's called. Mutra. This Mutra. So at that time the Vajra Sattva, that while you are meditating Vajra Sattva, then at this of that one, you begin to do like this, that transformed Bajidara, transformed into a Bajidara, a white. A consort is there with you. In your, in your lab, there is a consort. A consort, her name is Yumdoji Nema. The Doji Nima is the name of the Vajra Sattva's consort.

[25:45]

Doji Nima is called. White color holding a They're all primordial buddhas, right? They are the same thing, different. Then, dojo lovin ki kriya vajra acharya initiation, actual vajra acharya initiation.

[27:03]

Oh, hey, Dr. Noel. Well, he gets very long because he's a little pirate. They're usually at that time that they're giving a consort. You know, a consort is giving to you. If it's a male and it would be like a female at 16 years old, a consort giving to you. So if you happen to be, you know, 16 years old is bad enough. I guess so, that's it. The meaning of that is the common pleasure is impure.

[28:33]

And in order to get rid of the suffering of samsara, you do the yoga of God, the goddesses. And you enjoy the enjoyment of everything. And by doing this, eventually that you will also obtain the body of a Khajo-ra. [...] Combined. Union of wisdom and wisdom.

[29:36]

a method combined. That absolute sense of that body of Dojichang, the Vajradara. Thank you. Then give you a kind of, give you the look at a vase, pour the water in on top of the stabilized. And then you're stabilized and then give you the kind of initiation of the vase, stabilization of the vase initiation that water pours into your body. and the water is supposed to go into the body and fills up up to the eye level and the vast initiation is again received up to the throat filled it up the secret initiation is obtained up to the heart

[30:59]

filled up that the transcendental wisdom initiation is obtained. And then finally filled up water completely on your body. Then it's called the supreme graceful bliss. Thus that transformed body, mind, speech, absturations with the inclinations of that. And then it's called talking about the rigta. Rigta means the master of the family, lord of the family. So lord of the family is Dorji Semba. Vajra Sadova comes. Dorji Semba comes out on top of your crown. Vajra Sadova comes in. This is called the Vajradara initiation as also.

[32:17]

This Vajra Sattva is the nature of Takshubya. So the nature of your mind, which is your own mind, which means absolutely pure. That is called the mandala wheel. The mandala wheel. I was just wondering why the nature of your mind. But I think, well, Bajra Sattva and Akshubaya come alternately.

[33:27]

Alternately. Sometimes Akshubaya represents the Bajra Sattva, sometimes Bajra Sattva represents the Akshubaya. So the kind of connection. So why they call the mandala The mandala is a yiji jenguru. It's called the yiji jenguru. Oh, mind mandala. Mind mandala is the holy, absolute holy, or the superior, supreme, supreme, superior. So there is basically the definition of a mandala.

[34:51]

They are talking about the mandala. His actual mandala represents the actual, you know, 37 stages of Bodhisattva and so on. Yeah, 37 stages of Bodhisattva. All those things are, you know, 37, there was some translation of that thing. You know, George, George brought us something. Oh, anyway, there's a Bodhisattva. It's called Thakpo Chambak. Remembering the purity. Remembering the pure quality. Right. So here it says that the consciousness is actually the nature of 37 Buddhist practices that manifest into our palace.

[36:09]

And so in the mind, consciousness itself combines the pungbok, the skandhas, and the kum, the element, and the jiji is the sense and the sense of organs. All these things are also, you know, absolute sense. The deities are the root of the three truths. dancing to all the three uh three seats three seats that we went through buddhas and bodhisattvas the concerts and uh and the goddess and goddesses he has a lot of bones there uh that is to say here it is uh defined these uh the dance or seat Seed has a which is a seed.

[37:20]

It's five scandals. Five scandals are the... It represents the... And the value... No, no. No. The seed of Tathagata, the five skandas are the dead. All five skandas. Right? So the form... ...ognition... ...samskura skandar, volitional consciousness. Right. And there's other called the .

[38:21]

And the . The seat of the consorts are the five elements, such as water. Oh, four elements. Four elements. Okay, that's the . Wait a minute, but there's only four of them. Where's fifth of them? No, no, no, there's no fifth here, right now. But, why would you notice without consort? That's right, sometimes. So the two inner sense bases, The inner sense basis. Inner?

[39:26]

Sense. Sense basis. Or the sense organs. Yeah. Form. Sound. Sound. Form. Sound. Form. Sound. Smell. Ro. Taste. And then outer and inner, you know. Three times twelve is what? Six times three is what? Eighteen, right? So there are organs, organs too. Six organs, outer, inner organs.

[40:29]

There are also changes in the body. Those are the Bodhisattvas. That's right. Oh yeah, sorry about it. Nanggyeche, inner senses are Bodhisattvas then, and the outer senses are... So the inner sense, inner senses are the bodhisattvas, and the outer are the... That's right, I meant that. The goddesses. Right. So the afflictive emotions, the obscurations, the afflictive emotions, are the, those five, two, right, Lord, what do you not call rats and goddesses? So, now we know whether these gods, goddesses and corresponds with our part of body and elements.

[41:42]

I asked you a little something about the landfalls. I'm a little confused about doing raffle practices. I want to do them correctly. But I know that if you do it with anger, it's absolutely incorrect. Like all the raffle practices start out loud with compassion. How should we feel, or see, or sense, or understand the wrathful, even energy. Generally, Vajrayana explains about the personality, that those people who have anger, then the antidote about that is the wrathful deities. Really? How is it the antidote? Doesn't it increase anger in a way? No, it doesn't increase.

[42:45]

Because doesn't it make people sort of vengeful, using radical duties to, you know, attack others, kind of, you know? So the real, what it's actually doing is the kind of self, uh, huh? I was thinking of self-liberating. Self-liberating anger. Well, if I do a raffle practice when I'm angry, it just makes me angrier. It doesn't seem like a very good attitude. It's like giving a rationalization for being mean-spirited or something. I mean, isn't it better when you're pissed off to do something like Chenriti or to try to soften your mind? Yeah, sure. I don't want to do the raffle practices wrong. The whole nature of Tantra is transforming our political emotions. So it's not that you have anger, so let's go to think of something nice.

[43:47]

You're working with your political emotion. You're transforming. That's the whole thing. So you start with that. That's, I want to show you, at the beginning of the Hiroshi class, they're talking about Zhangji, the basis of purification. If you don't have that material, work with, then you don't have anything to transform. But if I'm obsessing in a really angry way. So if you are angry, you're right. Sometimes you're angry with somebody, and you want to do something to it. But, and then, if you are capable of doing that, and you have to have some perfection of capable of healing, I mean doing some, harming something, and that that finishing that not only the physical destruction but the mental destruction and that you are able to also burn out your enemy's anger and to consume into this you are able to reach that soul consciousness to the state of the body.

[45:00]

What, the other person? Right. If you are able to do that, then you get to do so. Right. But if you're not able to do that, then it's similar to the voodoo. Right. Then you can do voodoo. Yeah, like magic, bad jaw, see? Not good. Very passive aggressive. Using mind-fucking kind of techniques. It's like really, you know. See, I grew up with a rageaholic, somebody who couldn't stop being angry. My mother was addicted to anger. So I've always tried to avoid it, but then once I started doing radical practices, I started getting angry. And that's not... I mean, my rage angered.

[45:57]

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