Now we have our RTA 397 page, page 397. This is the general explanation about the inner generation stage. And that has three parts. the first part was we explained the inner generation state is superior to the other generation of states and then the second one is that the superior one is explained in the literature of the Tantra and then finally the third one is the

[01:28]

how to experience the inner mandala generation of the stage how you apply into your practice that is the topic is this time the principle of the The method tantra is taking the initiation of the path initiation. That is important, path initiation. Taking a path initiation is the principal matter of the their method tantra and now this there's two things talking about here the initiation and then they are they're holding their focusing your mind or

[02:53]

sharpening your mind by way of concentrating on the Vata Mandala. So these two topics, right? And the first initiation, subject to initiation is, of course, you should take it from the, first you should take it from the guru. Later on, after you receive the initiation, then later on, you can continue taking self-initiations. Qi means later. Later, you can take self-initiations. This is talking about self-division, about the initiation itself.

[03:53]

that has the two parts, the actual initiation that you receive from the guru first, and then the second initiation that you take it every day by yourself. And so the first, they are taking the actual initiation from somebody. The Lama whom you received initiation about the... What do you call it? Cause initiation. Cause initiation.

[04:57]

which is you receive, when you give initiation of the advisor, that's a cross-initiation and a path-initiation. And so the first thing is you have to receive cross-initiation, kutu jhuang is called, jhuang is called sometimes. And the Lama will you receive this. So the Lama... The Lama is first have to meditate or enter into the mandala. So the preparation is done and then the Lama ritual ritualized all the mandala and then the Lama sit down and the Lama enters into the mandala and all the Lama activities here is talking about. I think we'll shoot this. The Lama enters into the mandala.

[06:01]

And then there is, at the time of the entering of the mandala, there is blessings. There are several different, five different ways to, of doing this, their blessings. and then the actual initiation time then there is a form I'm quite not sure what that means he is lama has to take fully initiated by himself for initiations when she taking initiations with also including the deities of the body mandala and you have to take that with that

[07:28]

finished, Lama prepared that all that with these things. Then Lama also prepared kind of a consequence of interdependence or auspiciousness of a thing is called a blessing of the Dakinis father and mother Dakinis and connected with the prana loon and the same combined of the body combination of that which means that there are some kind of remember that on the Lama When the disciples comes, there's an exact time where the alarmist, the point of the, what I call the heirs, kind of the right or left or, you know, some sort of preparation that was proper way of to sign or sign kind of reading, preparations of the thing, tooth,

[08:58]

to put together. And there is a four basis of a mandala. Lama introduced into the object, the four bodies of Buddha. a special kind of method, skillful method, to introducing the disciples, this type of thing. So what is exactly saying is that initiation is characteristic of initiation, is that the Lama skillfully explained the object of four mandalas to introduce to four Buddhas.

[10:10]

And by arranging the proper manner of the situation of the time and the space and everything, and the Lamas and both disciples the lung and the same matching together then the actual ritual taking place like the language in bani then the actual ritualization of the method is to be understood as a separate text that you can also study with it There is a text, the name of the text is called how to initiate the mandala empowerment.

[11:21]

You should know. Later... That's right. There is a text, I have a text, and there is actually an English translation of that, right? There's a kind of, in India, typed it up by somebody, a long one, in the East, when they gave initiation. There is a typed it. What's the type? That's completely that... I think it was the language. But I do have an English one too.

[12:27]

Yeah, there's self-empowerment and also explanation of the whole ritual of empowerment. There's a translator. Yeah, there's an actual text that Washington Postman wrote, but comparing a close environment. That's right. Somebody translated it in Vancouver, or they had a transition in Vancouver, and actually this Vincent Merrowart, whatever it was, he also translated it. That's right. I think we have it all. So we will move the camera to give something. Now that after that is the actual initiation that you go to see Lama and Lama give you the initiation. That is actual initiation. And the qin is later... And later then, when you receive that, then you sit down and then you do the sadhana.

[13:31]

And then you think within the sadhana, then there is a danju, it's called. And you choose the one that means you enter into the mandala and then receive the initiations. Everything is same, except in this time you are doing it by yourself. You're imagining the lama is there and the lama, remember that lama is manifest into a hiruga then they are all they from the heart of hiruga comes out and the deities and then and the crowns and whatever you father bell everything is transformed into just like a misnation right that is called a self-nation and uh which means the purpose of Sadhana is to renew constantly until you become familiar, habitualized.

[14:41]

Until then, that's the reason is that you are doing the Sadhana. you know Sadhana supposed to do four times a day if you can or you cannot but at least one time a day. Namjishidenjichudu there is four types of Namjishidenjichudu Then what's it called? ... [...]

[15:49]

According to the sadhana, you crystallize all the deities into your body, mandala. And then within that text, there is a longer and a medium and a brief types of initiations, self-initiations, whatever you can do at each of them, if you can. One of those you can choose and do it, brief initiation. or longer initiation or medium bridges. Then you do that. So this particular practice is bangcha means things to be rejected. Another is mental afflictions, nyeomongba or pangja is afflictions, any action, bad comments, every body, everything is rejected from the basis of the body.

[17:07]

On the basis of the body you reject or you are abandoning all things. And, um, the, uh, Nienbo, or the, uh, result, uh, benefit, uh, also generated on top of your body. Right? Nienbo, yes. Uh, sometimes this called Nienbo is kind of an antidote. But, um, Here is progress. Progress also result of progress will generate within your body. And then the traversing or the traversing upright on the stages of the realization of the path and the stage movements.

[18:15]

You can also be aware of body, from the body because you are emphasizing so much on the body. Body Mandala is emphasizing so much. All these eating and doing, both of them are emphasized to your body. So everything is based on your body. Through that, then one yogi, he or he, will be able to reach the mother holder of the 13th Bumi. The method of that is The Method Tantra, this is called the Method Tantra, is the main thing, the foundation.

[19:21]

The Method Tantra is the main method to transcending our body into the Buddha body. And so here it says, to this practice, It is important once you diligently to pay attention and do it carefully. Now the second one is the training of your mind on the basis of the body madala. There is a Luji, Simzin is called. Simzin, Simzin. Sim is mind. And Zin is the holding, or the training, or control, control your mind.

[20:25]

There is two things, accomplishing on the basis of the inner mandala, the body mandala, and the outer mandala. Outer mandala we talked about before, Simzin is to remember, Third eye, and then pictures, and the mirror image, looking into and everything, and then right face, left face, and right leg, and legs, and so on and so forth, right? That is one type of singing. But then inner mandala, the body mandala has also same kind of training. So what is the track? With a company. With a company. Now, in the Chiki, they lead the body model of training of your mind, or the whole, the Samadhi.

[21:43]

Samadhi for the body mandala has three parts which is just like a first is the category of the end ring and the beginning end ring the method of training the initial end ring is if you wanted to accompanied with the outer mandala when you do that you see you call it the end of the outer mandala by absorbing the Absorbing the Will of the Wisdom, it's called.

[22:49]

Because of that, then at the end of that, then you generate the Nui Gi, the Bada Mandala, and generate the Bada Mandala, and then you also Wang Lang, which means take another initiation, self-initiation, and then do the four limbs of practice or six limbs of practice, either whatever is proper for Sushu Katha in general, whatever is proper for what you are doing. Then at that time that you do the sim zin, you do the mind training or the mind sharpening or holding your mind.

[23:56]

Sim zin las. Sim zin las. If you do, if you wanted to, certainly if you wanted to decide it to do in the body madala alone. And then, first, what you should do is to generate toxin, what's called a ravage field, a ravage field, generate the ravage, assembly of the refuge field and to the refuge field you offer the other inner offerings and then with a deep devotion with a strong devotion making a strong devotion that the

[25:08]

Soxing, the refuge field absorbed into the crown of your body. But of course you have to say refuge prayers too. So after you refuge, then say, take refuge in there. Then at the end of that is to absorb into everything is used. And because of that absorb, of the dissolving the assembly of the refuge then the picture is clear in within you'll be able to kind of a clear visual perception of the deities of the body-mind, body-madama then when you visualized

[26:37]

Bada mandala, what? Okay, go ahead, good. Bada mandala. Then they, they, one initiative, when you take initiations, each of those has The Rita, which is the master of the family. The last one is what is that? The Amokka City initiation finished, right? And then Rita, the Amokka City is the last one. when that uh... their master is uh... uh... yeah and then uh... when you finish that anyway then you just uh... the same thing starts uh... you hold your mind now they are

[28:04]

Here is now the beginning of how you hold your mind. First of all, your own body, the physical body and also the element and also the senses and the sensor organs, senses. All those are With that, and then also the Jenggu Shi, the four mantalas, all of this you should understand from the beginning. The original, from the beginning, it is the nature of the Buddha and so you should realize that and you build a pride about being that God conscious about that very strongly, right?

[29:27]

and after that then in order to make that picture clear then there is to stabilizing the method accordingly that method is If you wanted to do extensively the concentration, extension concentration, then you do one time to the body mandala, then each of the general one time and the general overall in one time.

[30:34]

all together one time, and then each put on the palace or the Chiu, De Ching, Kolo, and then this all, Chiu, and the Timber, and the Nyinga, and the Nevo, and the Sangme, all each of them, you've also practiced. One session. Yeah, one session. So you devote one session to the foundation or the And then you do one for each of the five chakras. And then you do one for the branch duties. So that's seven. Okay, and that's the extensive way to do it. And then in the middle, the language of the... and the... which is there another body, the auto body mandala, the body, quickly, in other words, that you are recognizing your body.

[32:05]

His body is like a hiruga, a vajra. That will be the first vajra, and then within the, while you're doing the middle one, then at the same time, you can do the tukipurang. Right? So one time, the heart mandala, Then the papasum, which is the third crown, and then the throat and the navel, you can do it every time. Then the purang, or the last purang, is the secret place, secret mandala. It's called the last purang. Keep the one. The pal, the celestial. sometimes called celestial palace or the secret celestial palace is that when you do that also they do the limbs there are goddesses and gods and goddesses of their limbs all together that is the

[33:35]

This method is a medley length of a way of doing it. The short one is beginning and the end of that is same thing for the medley. Then the three The remaining three celestial palace are together, do it together, in one time. So that will be the short. You can do it in seven or five or three sessions. Right. when you visualize the God the object of the God should begin one should begin at the Nabal Chakra Nabal Palace Nabal Chakra because the Nabal Chakra is the where that

[35:05]

the evolution of the human being starts. Lui Chakma Thoma is the beginning of the evolution of the body, physical body. We talked about that before, right? And so that's the first start with the navel chakra concentration. Then when you do the clear, what's called, image, visualization, start. When you start, which chakra, there's five chakras, one maybe a wonder, which chakra should we choose first, right? So here it is suggesting that you should start with a navel chakra, because why is navel chakra so important? Because when we're born, they say that to enable central forms first and so therefore there's some good things to visualize then if you do that this is visualization now you're not talking about holding your mind now if you're holding your mind you're holding your mind

[36:34]

then it is a location is a heart that is suggested because the heart is where to generate or the door where that generates the clear light. The clear light is usually the is the property of the consciousness. The property of the consciousness is a flashlight, which is located not in the knowledge of the brain or throat or anywhere else. It's located in the heart. And so that is the important way you, two different things.

[37:40]

Visually, if you wanted to generate navel, consciously holding your mind at the heart. So you'll recognize when you're talking about clear light, you are talking about heart chakra. I remember right at the long during what they said to do the body mandala. First time you start with the stomach. The navel, navel, navel, yeah, navel. Right here when you do the meditation, you start with the heart. The heart represents the mind. Yeah, right. Well, I heard it from that. And now they receive when you training your mind or the consciousness which is located in your heart first of all there is in the heart there is a there is a center of the deity his name of that center of the deity is called

[39:02]

the advisory heart. Now the advisory head, the heart, is the advisory form of the image of the deity. So then it's the same thing which is a long time ago when we were talking about the general singing of the advisory support. the center eye, and the right ear, and the left ear, right eye, and so on and so forth. Similar to that you do it, except this time it's inside of your heart. And then, when you finish there, then you go up to the throat and the lungs. So you're meditating, at the heart, you're meditating on the central eye of Akshobhya. Akshobhya, central eye of Akshobhya.

[40:04]

And the throat. Then where the throat, and then the chihu, then the teva, the navel, then the sangne, which is the secret channel. So you're holding, basically it, You need to focus on your central eye of each main deities. Send your central eye up. Throw it on the kind of crown of the rich man, Mabel. That's a Mabel secret place in Mabel City. Then you can go ahead and just, you know, try to, what do you call it, visual, generate it clearly and part of details, details of the work.

[41:29]

So you understand all that nature of the whole personifications and everything you should understand through that. Then if you have a If you're clear, then you leave it. If you don't have still good visions, you try not to force yourself. Just leave it along the rest and then you start again. You don't force it. You just try to work on it slowly. You go a little more, maybe one step up and then fall down, you know. Two step up and one step down. And... So then, which means the goddess of the object gods and the perception gods and the perceiving goddesses are all those 12 goddesses.

[42:50]

It is mentioned in the literature, authentic literature. If you can do that, do it. All the eyes and ears and nose and everybody. It is important. Yes. It is important. It is okay. It is very good. If you can do it, then you are following the literature of the tantra all of the details all of the juggles of course and the limbs of the bodies of the deities and then the senses and the sense of organs and the object of the deities all of them is really important if you can do this

[43:58]

These are talking about the deities which seal the organs of the sun. Right. [...] Then after you finish that, then the yoga of the rising. The yoga of the rising is called. So the yoga of entering the yoga of abiding and the yoga of arising. Right. So now the yoga of the arising the end ring is a juke and you go out

[45:14]

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