All right, we are reading from the page on page 428, line 6. There was... The talking subject is... which is a prana yoga, the air practice. It says, what you do is squat. Squatting? Squatting. That's right, squatting? Squatting, sir. Okay. Here is 390.

[01:03]

This is the verse that is quoted. means it is all the enjoyment of the desired enjoyment to all the desired objects or enjoyment. whatever you like to desire to enjoy it like that while you are using it while you are doing this then you do the how do you say through the practice that's a deity as a deity and then you worship to yourself as well as to others.

[02:09]

That's the Sutra quoted from the Sutrayama. which is the completely purified obscurations of the karma. That's the name of the sutta. It says, having seen the impure realm of the world realm, which is impure, are seen as pure. It's just like a saying is describing when a person is purified their karma and

[03:21]

Karma of the, what we call the devoid would be like obscurations of the karma. That means that he is able to see everything is, all sentient beings is like a nature of Buddha. The pure world. That is from the point of view of the Sudriyana, using the source. Now is Thetarchen Umala Sin Tempadaad Mikvapurcha. Mikvapurcha, which is now he's talking about still is Simjini, the contemplation of the mind. on the focusing your mind to the third eye then when it becomes too stabilized or more accustomed to it easy to visualize when you reach to that stage then you changed

[04:50]

your whole subject, the visual image, change to another subject. In other words, the center channel is completely good, you know, you have a good visual, and then you change to the right eye or the left eye and so on and so forth, you change around. That is called a mikpah-poachari, right? What do you mean exactly? Exactly means that you just, when you become good about it, you know, one place of a central channel, for example, he says, then you can change the other map, change your visual, actually, focus. Central eye. Yes. When you're third eye, you're clear. Central channel. Sounds like you're saying central channel. Central eye. Third [...] eye.

[05:52]

Oh, so when your third eye is clear, both right and left eyes. When your third eye is clear, then you change it to another subject. And then one of the things here is, next one is, can you see that? Tui Nibala, a lot of new learning is kind of more, mind is kind of faster. It's a thought of your practice or your focusing is getting a fast, a lot of new learning is quick. Then this Tui Nibala's second session, Tui Nibala, On top of that, if you are really quick thinking about it, then on top of the central channel, you also visualize part of the right and left eye.

[07:00]

One of those you try to project, get the picture of all simultaneously three of those things. Is it like clerical units? Look. So it is clever. Being able to see beyond the mundane, like seeing people's worlds or seeing... No, no, we don't remember. This subject is the... This is a story we think about. Nothing is something else. This is still a part of the practice. Just focusing on... As yourself as a deity. Remember that generation of the states... And that involves the word the sincing, right? The sincing, we're talking about basically sincing, but not trying to create anything else. So the first thing is always concentrating on the central line, right? Well, it's, yeah, as far as we are trying to visualize the deity form, then they suggested to do the first this one.

[08:09]

But there are other things, the Sukharyana practice, It's a turning of your mind. Somebody, you can do the art in flower or something, you know, so-and-so work. So this is basically talking about sim zin. The term is sim zin. Sim zin is a mind, and zin is how to hold the mind in a proper concentration. The sharpening of your concentration. Ah... Then that is done. Here is which is at the second session, which means that the first session you try to develop the one eye. And then in case you are really good about it, like catching a very fast one eye, then the second session you do the three of them simultaneously.

[09:11]

And then the sumbalap, which means the session, the third session, and then you can combine the plus, three I's, and also xiang is an honorific term for the nose. And it is a 20th, just where there's some sort of a squeezing, a red flag, a jingle, some sort of those ringled details of those. Oh, that's correct. Is this transforming yourself as the deity or visualizing to be a new planet? Well, actually, you're supposed to visualize yourself as the deity. I remember there were so many practices, you can't get it write it down, draw a picture of an eye, and put it on your forehead, and then look at the mirror.

[10:17]

So there's so much emphasis on yourself. But I think there are cases that you can develop by looking first at the beginning stage, looking at something, looking at the picture. Better? Yeah. Yeah. And the third, fourth, fourth session, or Shivala, at the fourth session, shang, zeng toa, shang is, remember, one of the terms for nose, zeng toa is a high, the line of, you know, zeng toa is... What? Not the Tibetan. Ridge. Ridge. Ridge. High ridge. No, high ridge. An aquiline nose.

[11:19]

Huh? Hakodong. Hakodong. Hakodong. Hakodong nose. It's like a slightly rounded. Uh, yeah. Like duckies are shown. Okay. All right. And then the Yemanibe was the, that was the, up to that is the first day. Looks like this session is divided into four sessions a day. So this is the first day that you do that practice. And the second day, second day of the first session, at the first session, means on top of that, what you practiced yesterday. uh the third uh three eyes cross nose on top of that means means at the door of the mouth in the classical word yeah another one saying around the mouth inside of the mouth uh here is uh

[12:34]

cuspids or the fangs, actually, chow means usually. This kind of thing, cuspids. Fangs. Yeah, ngu is kind of a, not really, yeah, the tips, tips of the fangs. To visualize that. And then, of course, plants, and jaya, jaya is the only term for a tongue. Jaya means a twist, like this. Somehow, that's the rightful deities that usually... I have to... Not like that. Inside. Inside. That is... Second session, which is the two ears.

[13:40]

is the earlobes. Then the earlobes are really long, long kind of Buddha earlobes. So you just meditate and the earlobes are even long. And the third session, the third session, which means the main face, which means the complete up to the neck, with the neck or up to the neck. So you've got three eyes, nose, ears, mouth, even the teeth. You got that. Then the fourth session of the second day, you can also develop Yesha Karwa, which is a white face, which is also white.

[14:52]

That is the complete second day. The third day, first session. On top of that, previous everything, main phase and the right phase. What is that? Oh, the third day of On the third day of the first session, you do all of that, what you've done, the first and the second day, everything. You don't have to do any new things. You just do all of what you do at the first and second together. And the second session of that third day,

[15:59]

On top of the doors, what you've done, then concentrate on the left face, which is the red. And, of course, here it doesn't say details, but you have to also think about it. The red face has also three eyes and the nose and the ears and the mouth and the fangs and everything else and all the necks. You have to kind of automatically... you know, understood or you should visualize. Then third session of the third day. Yeah, harmony, which means far right, there's two more eggs to her face. The last session of the third day, go back, concentrate the left over face, including the Tukdor.

[17:33]

You mean the crown or the head there? Face out the crown? Yeah. The smoky-colored one? Yeah, that is. Smoky-colored one. I think it's all together being. Where's smoky again? I didn't say it. Oh, I see. You just said it. I know. It's a little shallow. So it's the... Yeah, with the face. So there's also the... Well, it doesn't say that. I think it's Tuktur. Maybe each individual has some kind of Tuktur. Tuktur is something like each has something here. Well, the Father Day... First session, do it again, all of those, simultaneously, quickly.

[18:40]

And the second session, then you can visualize the udda, which is the hair. That's the way. That's the main kind of, everybody's hair was kind of pushed up. Okay, you just think of that. And then means the main phase. Trauma is here. What was that medical time was saying last night? There was some medical term for here. Not this one, but here. On top of the chongma, then there is a visual vajara.

[19:45]

And it's decorated. Visualized. Okay, then the third session. Then on the crown, they wear some kind of made out of bone, but it's a wheel. What about this? The wheel has 32 kind of holes. Oh, yeah, it's a bone net. Bone net.

[20:52]

Yeah. That's right. Bone net, which means that each hole comes out, pulls out a bunch of hair. Kind of, you know, depuration or beauty or something. Oh, right. Bajayugini has the same thing. They're like bone mollas. It's made out of bones. Okay, each face, which means that, as usual, you see the tangas, the Mangukambo is the dry skull cup, the ornament, five of them, ornament as a crown.

[22:02]

It's not really a skull carved, like a whole thing, but it's carved on a piece of bone. And then there is some kind of decoration on the top, where sometimes you see in the market or in the statue, which is a zeteng. It's called zeteng. It's just... shape of one of the, you know, like this. Like a tsa-tsa shape. Like a tsa-tsa shape. Well, it's a, it's a kind of a, those are the five ornaments. Five ornaments around the crowns. Carved bone crown ornaments. Yeah. Shaped in art shape. And then there's some kind of usually tiring kind of things, quotes.

[23:09]

And there's one like this, one like that. Yeah. Sometimes people say you don't have to be It's a round thing, but it's carved. Nianjian is the earrings. And then for the session of that third day, gujin, which is a necklace. which is, actually, tamik is, again, this thing is... saraka.

[24:13]

Nat. Nat. 16... 16 sarakas, or 16 holes, tamik, judupa. Gujin is, think about, usually here, this side. Side of the belt. Gujin is. Gujin, let's call that Nima. Now the fifth day, KG391 clip. First session, on top of that, everything was the same thing. But the second session of the fifth day, on top of all those visualizations, then you visualized the eight

[25:32]

arms, the right side of the arms, which is including with the ornaments, and all those rings, all those things. Dong-Nang-Ten. Dong-Nang-Ten is, I think, looks like, to me, it's inside, showing inside. Or like inside showing, not outside. Facing forward. Facing forward, in other words. Best thing is facing forward. The... Second session of the fifth day, then you start the left arms, eight left arms, including with the bone ornaments.

[26:45]

Oh, yeah. Dong Chil Deng. Dong Neng Deng is a little interesting. This is a piece of tanga you can draw. The right side of the arms are in, what's called, folk. Facing forward. Facing forward. And the lamps are out. Facing out. Facing out. Well, this way, I'm not sure. I was just looking at a statue and a drawing. I mean, a fresco. Yeah, we always draw like this. Everybody is drawing like this. According to this. Like maybe this. Maybe this way. All I see now, this I understand now. This way, one is this way, one is that way. Which one is the one to the left? The left.

[27:47]

That's right. Diseases are facing out and the deities who are facing in. But actually the right is the diseases and the left is the deities. To the right side is the diseases facing in. The eight deities face out. Something like this nature. Yeah, there were some pictures like that.

[28:58]

Some pictures are carrying like cups. But I've seen them carrying the deities in the cups that way and the diseases this way. Yeah, so that would be... At the right. That'd be, yeah. That'd be, this is out. Okay. Your right face out, left face in. Yeah, that's good. And, uh, which is, uh, is actually the skull. You mean skull. Uh, heads. Yeah, you mean heads. Toshia is the, uh, necklace. Then there is Serakao. It's a Sanskrit word. It's the Avran. Serakao is, I think, I believe it's Avran. Then the Kejen is the belt.

[30:00]

Tell me to use the Shiba. Seraka is maybe it's not an apron. Seraka is extra. That's right. Seraka is another bone ornament to wear besides the chest, the necklace. There's something where then this which is the apron that wears bone apron that has 60 Four are the net or net. Like this, six to four of the net. That is the colour of every. And then mini, which means the, I guess it's the order of fire. outside of that fire.

[31:08]

Wisdom fires. And the fourth session of the fifth day, the feet, four feet, the feet that are pressing down four bodies, And then maybe gay gen is referring to the four maras also wearing ornaments. The gen is the maras? No, gen is ornament. Oh, right. On the fourth session, du shi means four maras. Right.

[32:13]

Two feet down. The two feet up, right? So the feet are wearing the ornaments. Two feet, right. Two feet. And I think the third thing is the ornaments. And then Yungda Jeba, which is a consort. Then you have to think about the consort, her... Her third eye, her mouth, her ears, her complexity, her colors, her on the links, and her tools. And then the sixth day, the first session, on top of the... the main , which means the main figure, that includes the father and mother of the Hevajara.

[33:20]

On top of that, then you visualize the East of Gori. Gori is facing towards to, standing up and towards to smaller than the main figure. There are certain, this doesn't say anything, measurement, but some text says. Like above? No. Or before? There are some measurements, like about, you know, four yards away. So Teng Du is in front of? On top of that. On top of that. This, you know, usually Teng Du means on top of it. So in this, on top of it. Included. Included. Meaning included. In addition to that. In addition to that. And then the second session Zori, third session Vetali, fourth session Giasmeri.

[34:22]

So you should do those. Right? Nima Dunbei Thun Dangbo Fuqi is the seventh day of the first session. In addition to that previous, all of that, then you can add Pukasi. Second session, you add Shawari. Third session, you add Chantali. Fourth session, you add Yungo. That's easy. That's called Dombi. Yungo is Dombini. Then the eighth day of the first session, then you have a whole set of the nine deities. Nine deities, when you count the nine deities, eight goddesses also around, and then you count as one.

[35:34]

So that's why you have a nine. In addition to that, you also visualized a mandala, or the palace. Sayaka. Sayaka is palace. Then the second session of the seventh day, I mean the eighth day, in addition to that, then you think about our father, the serenity, or the the cemeteries surrounding cemeteries cemeteries second third session you do the protection court protection will protection will

[36:40]

fourth session then you can imagine that the whole people and the container and the contents and the container of the whole thing is that everything is nothing but mandala That's the kind of final thing. And you do that. So how many days? Eight days. 32 sessions. Wow. That's quick. How long is the session? Sessions about two hours, maybe. If you do the four sessions, maybe two hours each.

[37:46]

Yeah, two and a half. It depends, huh? Session's two and a half hours. Yeah, two and a half hours or two hours. Doesn't matter, session. As long as you can be clear, you know, visualized. They say it's shorter of the best, actually. Shorter and more clear is the best than too long and hard to figure it out. And it's not so good. And then here says option. There is option. If he's not able to do that much. Beginning and the end is same as before. First day and the eighth days. I think .

[38:50]

It's same as before. However, maybe this number, there's a number. The first number... which is uh... maybe the first day or session or whatever session maybe the first session you concentrate third eye second session you concentrate three eyes and then the third session you concentrate the whole entire the uh... uh... the uh... head the eight heads eight faces what session You do the whole body with the consort.

[39:59]

The mother consort with their seat. That's me the first, what happened this number, so what are we going to do? Yeah, so we've done the next day, you do... Next day. Next day, first session is, which means all the members of the deity, nine deities. Then the second session, which is... And the third session is which is the cemetery and the protection wheel. And you hold your mind. And the fourth session... Having meditated that...

[41:12]

in this way, and then one becomes to clear the image of the self-generation of the deity. When this happens, when you've kind of perfected visualization of those things, then you can, on the fourth session, on the second day, Then you can apply everything is like a mandala. Whatever you see. Whatever you see. Or the object. Is the one object whatever you choose or whatever you choose. Then you can project that same thing once you do it.

[42:13]

So you're kind of producing your exercise, your mind now, in and out. The first session to doing that, I chose one object. Telecom name is having, getting kind of acquainted or accustomed to it, or good about it, or habitualized to that, right? Then everything, what you see, what you see, what everything is, you can exercise automatically, that everything is like a mandala

[43:17]

and with the nine deities you do that so we're on the table there'll be one about how much that objects we have 20 objects on the table they are all sets of mandalas of the airbizel and second session When that is become good about it, accustomed to it, which means whatever you are able to visualize objects, innumerable objects, then you can extend it, then apply that to apply everywhere. Then you come to meditate because to meditate whole universe or the whole world is then filled up with that of a mandala of the heaven.

[44:31]

Third session, when this becomes a good barber, then God and a mandala Then you begin to exercise the size. Practice the size. Before you visualized the image, now the image is very good. Now the size changes. The smaller and smaller. Chi-Jung-tu do last. Make it a very small size. So then you're back to the original state of that. Continue. And size made into a small, a small... First to expand the... Here is the first to make it small.

[45:44]

Dealer come gathered... Yeah, and then master seats. The size of master seats. And page 392. The seat of master seats of the mandala is filled up all entire space. of the sky, space of the sky, of everything. Then there's a kind of a thing is here, which means the master seeds has not been greater or bigger. At the same time, .

[46:48]

and that the size of the sky has not been showing it. In this manner, you meditate. The size you're talking about. So first you make them smaller than myself. Smaller than yourself. And then you project everything what you have, mandalas, Then multiply everything, and then there's a small shrink. Everything is like to bring into the master seats. Then you also think about the size of those are not really big. Neither the space is not a shrink. That's how Milarepa could do, get inside the point. That's right. That was Milarepa's... City. City. Through the Gumbas. Now this is according to the, specifically that Trivia Pagpa's idea, Trivia Pagpa's kind of idea of that.

[48:00]

Trivia Pagpa is one of the fifth, the Grand Five Lammas of the Satyabha, a nephew of the Satyabhindita. Pagpa is called He was the first ruler of the Buddhist monk in Tibet, Buddhist priest, ruler of the country. Like Dalai Lama. Like Dalai Lama, but at the time of the Yuan Dynasty, which is the kind of 11th century. It's interesting, when his hominists did the Washington boundary with the first... The sequence for the visualization, he gave the eight-day sequence. But the mustard scene, he said, you made the celestial palace as small as it. You made the celestial palace to be big size, rather than the whole complicated Madonna.

[49:06]

That's interesting. Maybe because of his beginners. Maybe it seems to be like with the palace. There are some things, like some cases, you sit, your size of a Havaja is a size of a space, a mountain. Your celestial palace is a size of a... You've got to fit them inside. [...] Yeah, that's it, that's the practice. And now there's a question comes, a question arises. Isn't that if you meditate like that, everything, every what you see, the cups and tables and the houses and people become, they meditate as a Havajara, a mandala, and everything becomes, in reality, everything becomes in that way?

[50:20]

Are there any other person or the object to become a mandala or an Havajara? Question comes. It says, yes. because it exists in reality. It becomes that because it's stated in . meaning which is a non-duo means essence or a nectar or alchemy of nature of that alchemy of the non-duo is here as a metaphor how can the drop of the alchemy of the non-duo

[51:29]

It changes the stone or the wood. Toi is stone. Xing is wood. Jindan is clay. It changes. So in here, it's men draw a manner of that concentration. It changes. Why it never drew any? There is a change into a deity. I remember doing this to change and to be transformed into a god. Sangbo-xianga-neji-tengis. It is shown by the mouth of the Sangbo. Then Arya-deva is a very famous scholar. in ancient times. Buddhist scholars, he has a text, it's called, The Purification of the Obscurations.

[52:43]

And he's saying, you know, the power of the purified by the mantra of the tantric power that can change to a word or a word is the pinball is the inanimate object which means very difficult to change can be changed into a deity. Then he says, which means undoubtedly if there is a person can be changed into Buddha.

[53:47]

There is no doubt about it. There is no doubt. Again, which is referring to the summative text. Which means that likewise, if you do the proper manner, The ritual or the choga is a kind of proper arrangement of the process, of the chemical process arrangement that if you do that, then the poison is nectar, so the poison becomes nectar.

[54:56]

Likewise, similar to that, the wise people with the poison of the ignorance and the object purified and they investigate and then liberated, can be liberated, told you, excuse me. Che is investigate? Che is investigate. to investigate or to analyze. We are going to stop by page 396, line 4.

[55:46]

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