Page 191. Page 191. Page 191, right? Which means that... Secondly, on the path, actual path, which means that there is a tower, which is a view, and which is, he is saying is, Meditation on the view, it has to be followed after the initiation.

[01:05]

After the initiation, the necessity of the meditation. And also, there is a second, the reason to meditate on a view is at the beginning of the Rinpoche, which means the Zorin and the Geetim, right? Oh, Rinpoche. And understood that she can get them to combat and the basis of whatever you're meditating and the intrinsic the nature of the nature of their view itself to be explained here and also there's a five altogether there's a five categorized the last one is the how

[02:29]

should also one meditate on the view. So they'll say all together is five. Now that you're talking about here is the first reason to meditate on the view after the initiation, is spoken about after the initiation, right? It is necessary to meditate the view after the initiation because at the time of the empowerment that At the time of empowerment, seba means to wakening up or to mixing their mind, the ordinary mind, into their wisdom.

[03:38]

When you do that at the time of initiation, Waking up the ordinary consciousness into the wisdom, that means there's two types of things, Kansag-dok and Chih-dok. And Kansag-dok is the self or person. the misunderstanding of the nature of the self is. So there are no ego, actually it's ego, or the ordinary conception of the self itself is to be stopped, at that time.

[04:47]

At that time, which means here is initiation time, is there what's happening is to stopping that particular problem, psychological, the misunderstanding of your self, nature itself. Coverdance, you see, take you, so... then at the time of empowerment, it stopped. However, you have to continue in order to revive that wisdom, to continue to a certain degree, to reach to the stage. So you should continue the continuum of that wisdom. is to make the custom to it, to become familiar to ourself, familiarized garbages, it is necessary.

[05:58]

It is also, then isn't it, quote from the Root Dantra Zhajui Lens, it is that, and the Chinese means, This chin-in is later, later, afterwards. It's referring to the... referring to the... the... the view. The view is... not those two, that which is. That which is referring to the subject, what we are talking about, that subject is... Yang Da Shem is explained properly. Why? Which means that after you receive the initiation, then one has to go to details of the teaching and realization of the view.

[07:03]

And he says, is very important. The wisdom that was known at the time of initiation, then qi ne teko nanyi, the teko nanyi is absolute truth, badness, or ta ta tao or something in Sanskrit. And that's absolutely true, or the realization is their view. Actually, view is, talking about this view, is the true teaching of that shunyata. That shunyata is then, it has to be explained after you receive the fengiyeshi. Fengiyeshi is very important.

[08:05]

Wisdom of initiation, let's go. which means that the wisdom that are generated at the time of initiation, and that is the one issue, came to generate, right? Having said that, and then... which is some nirvana is talking about. Namda is perfect. Yixin is wisdom. Sukjin is they possess the image or the form. That form or the manifestation of the wisdom of the image of that

[09:09]

And the samsara, which is the conception of the samsara, has no... There's no differences between the samsara conception and the wisdom of the nirvana. differences, because as you remember, because of the second line, which means that time they mixed or transformed, actually basically a transformation of that kind, the ordinary mind into the wisdom of And that's why and then therefore Islam Sara and Yirvana have no differences whatsoever.

[10:17]

That has been explained in detail extensively has been explained. And now the Second point is, as you go back there, second line up there, you need to talk about the necessity of the meditation on the business or the about view before the two types of what's called the rinba-yi. I was talking about that. It is necessary to meditate the view before the two stages.

[11:35]

The subject of that hasn't been said here, but it's coming later. Explanation of the Jirim and the Zoglim. These two stages are... Just appearances are appeared as just like it has been explained, the appearances, although those images are appeared, merely an image. In your understanding of what is being appearing, like deities, when we're talking about the deities, and has this... visualizations are understood in your comprehension level, understanding level.

[12:44]

Oh, that sounds interesting. You have to give, uh, uh, the, in, uh, simultaneously the brain of wisdom. It is the, that's the nature of it. And my devils, shibbe, shibbe, shibbe [...] shib It's picking up from the sound from the downstairs too.

[14:04]

First, you want to meditate, concentrate on the subject of Shunyata, Bangani. Then, Luzen and the Timotus. Timotus means to watch out the obstacles of those who are sentient beings. Luzen, which means having a body, which means the sentient beings, the practitioners, are Obsturations are to clear out. So the body of the soil is a metaphor. the field, ground. And Dongbei is a little empty ground that is a very fertilized ground.

[15:10]

It's the metaphor of our mind and body rather than the southern depths. And southern is the seed to plant it, the seed of the wisdom of the a simultaneous gone wisdom. But, they are referring to the mindfulness person who is also being planted in his or her seed. Then the next category is which is on what kind of basis that one should be meditated. And that's the subject's third one.

[16:15]

She is the one on what basis of which is talking about that is . Guishi is the Alaya Vijnana or the foundation of the all. Guim is the cause. Guim is tantra, tantra of the foundation of the mind. Because of the Alaya Consciousness. Alaya Consciousness, right. And this is the target, or that is the main object to work on it. And along that, Teng Tu is... On top of that, you have to work on it. It is also said, and having said that, the root tantra, because of the continuum of the basis of consciousness also

[17:25]

complete with samsara and nirvana characteristics in that so therefore the objective workplace is that then we turn up the page which is 306, right? And he was talking about the meditation, specifically it's the Tao, which means the view, which is also a view, is to remember that the Kwananyi.

[18:29]

Dekonani means the absolute truth and shunyata. And that is talking about, that is the view. That has to be worked on the, there's two things, body and mind. You have to view practices only in the mind. Ne means the target. Ninh means to hit the target. You don't miss the target. Your target is your own mind. What about body now? Body is something else, visualization, yes. There are two, right. Speaking of that, too. Then there is a kind of arise a question.

[19:31]

If so, well, what is the difference then between the Suryana meditation and the Tata and Tantriyana, the Vajrayana's style of teaching of the Tata-Tata? What's the difference? That is a question that raised. Paru. [...] Paru means Suryana. Mm-hmm. Sutrayana is part of the Chimpa. Gom is meditation. There are no differences. There are no differences between these two types of meditations, Sutrayana and Dantrayana. And it says, which means no problem. It is okay, you are right, but there is no so much problem for me to explain differences between the Vajrayana and way of that particular meditation on the Sunayata is, I can explain here, it says, At the time of the initiation, there is, it's called, is wisdom of symbolized, nearly reflection of wisdom.

[20:52]

generated at the time of initiation. That nearly reflected the wisdom that generated at the time of initiation to a person. That particular person is that person is to continue That reflection of the wisdom that Guruji received at the time of initiation, he is practicing continuously and doing the continuum of that is accustomed to it. So therefore, it is much different than the Suryana's intellectual viewpoint of Chinyata Adagata. So there's a continuum of... experience momentarily to experience. So it's completely much more deeper into the experience level. It is different.

[21:53]

Therefore, it's different from the way of the path. It's different. Even those yogis who have not generated the simultaneous LeBron wisdom of Tatata, just because he Well, she just at the time of initiation, at the time of the initiation of the fourth initiation, that he or her just heard about the words of the explanations of the fourth initiation. Because of that, meditate. And so therefore, it is different.

[22:57]

The effectiveness is quite different and penetrating to the person... he or she is quite different. Therefore, it is... Therefore, it's exceptionally different. Profoundness of the method is quite different. That's why it's in one point. I'm not sure. So is it saying that even if you only hear the words of the empowerment... For the initiation, yeah. than the Citriana or the Parmitian? That's right, because... Those are my questions here. My question was, so we're looking at a difference here. One is Parmitian, and the other is relative to Rajayana. Rajayana receiving the four empowerment. Now, in saying here that even the person who only hears the words of the four empowerment, is that still, only hearing the words, is that still superior to the Parmitian?

[24:02]

Well, it's not one day, but there was some meditation or sadhana done. And therefore, as soon as he or she is doing some word is heard, and then some form of meditation is done, and that is much different. Having done it, meditation, that is different. He's saying that. And longitude, which means, the longitude means the is called meditation. Sadhana is called. That's why we call the practice text. And we say, have you done today? Which means, have you done your practice? Lam Tu means the time of the path. The time of the path is very important.

[25:03]

And that, and to making it very familiarize to yourself, the time of the path, because of that, familiarize to yourself on the time of the path, Lam Tu, you practice every day. Lam Tu, nam xing nam, since you've been taught, Namxing means eventually. Eventually she will generate simultaneously that the reflection of the wisdom and that particular reflection of the wisdom Dr. Jixing without ordinary conception That's kind of more like a pure reflection of the wisdom, more authentic reflection of wisdom will arise. But still, it's called a reflection, merely a reflection of the wisdom.

[26:11]

But I haven't got the chunzi-tunji-yishi. Chunzi-tunji-yishi is the absolute, the real thing. The real thing is called chunzi-tunji-yishi. We are trying to reach the center by way of the LAMDU, or KOMBAR CHABA. To formalize the practice every day. And our goal is to, through the reflection of the realization of the enlightenment, then you will eventually get the absolute Total experience of the wisdom. And Dengbe Chihis. So there is a very important word here as a verb. Dengbe Chihis means draw by the Lemdu, the practice of the Lemdu, which draws the come forward into yourself absolute wisdom.

[27:21]

So therefore, it is much different than the Suttaryana way of meditation of the Shunyata or the Tathagata. And Munat, well then, Kunshi, well then, tell us what is really Kunshi means. How should we recognize Kun Xi? Could you please tell us Kun Xi what it means? What should you recognize on what basis that Kun Xi is? What is it, Kun Xi, in other words? How should we understand or describe the good years?

[28:25]

And then, again, Tukbu Kerbatang. Okay, now it's a coding from the Suttaryana sutras. There are famous sutras called Tukbu Kerbatang. I don't know the Sanskrit term for Tukbu Kerbatang. Tukbu means the arranged, condensed, some sort of... Condensed. Condensed. Yeah. The ornamentation, a genuine ornamentation, arranged continuously, densely, packed completely. It's a... Yeah, and it's like a beautiful jewel placed in like a royal crown. And that is the name of the sutra. And then there's the next one is the Langar Shekbala. This is a Sutta.

[29:29]

Langar Shekbala is called? Langar Tara Sutra, you know. The Langar Tara Sutra is called. The sutra is supposed to set up a bridge in the Sri Lanka. And the Buddha visited Sri Lanka, and then there was, he turned up some sort of will of extra teaching. That teaching sutra was named after the place, Langa Shekbala. So with Dodi, Dodi is a text. They talk about, these famous sutras talk about Kunshinamshi. Kunshinamshi is not the Vajrayana term. You see, you don't make mistakes. The Vajrayana term is, in the Vajrayana, in the Lambda term of Kunshinamshi is Kunshingyu. Remember that? Kunshingyu. That's difference, big difference.

[30:30]

And the Sudriyana is Kunshinamshi. It's called that of common knowledge. Kunshinamshi is you should recognize it. having repeatedly explained Kunshin Namsi. And Shemzhang Ban Nam, which means the Jitamatika Division of the School of Jitamatika, or the Mind-Wan-Li School, Shemzhang Ban Nam, Namsi, they agreed there are seven heaps of consciousnesses, or seven divisions of consciousnesses. From that, Besides that, meaning is different. Aside from the seven categories of consciousness, there is another one is called Sheva Dindu. Sheva Dindu means the absolute consciousness.

[31:34]

They agree that absolute consciousness. And that is also Pakcha is the inclination to absolute realist entity of Pakcha. What's Pakcha? Pakcha is the inclination, predisposition. Predisposition is that permeates into the absolute consciousness and in the system of the mind-only system. When that pakcha is kind of a poison... Which is poison? Well, it doesn't say poison, but pakcha is... There is a pakcha, they agreed pakcha, which is inclination, and that pakcha is the entity. There is an entity of the pakta has to land it to somewhere, like a seed of a juniper tree or the flower eventually has to land it to somewhere on the ground in order to sprout.

[32:55]

So they think that, so there is a pakta, so they must have some place to seed it. So therefore, so... And so, since that is called, and that is, that is, that is. Where's promise from here? I'm sorry. What? Is it Kiva's promise? What was, uh, uh, where are you? Third line down. Disposition. Pakcha is what? Pakcha is, do you understand? Pakcha is inclination, okay? That pakcha is inclination, okay? That pakcha is according to the mind-wonderful school.

[33:58]

They agreed that is dindu. Dindu means absolute. some realistic, the real thing. Goan means to, what do you call it? Impute. To impute. So accepting the way things appear is true. Right. To impute to you, you have a pakcha. So that pakcha is you have to have some place to land it. So in order to land, you must have to have a land. land itself, soil or some kind of ground. That is to call the ... [...] Dantric teaching by Nanjil Wonju Ki Sheba.

[35:03]

Nanjil Wonju is referring to the great yogi. Great yogi here is referring to the Biruba. Sheba means the acceptance of his. This common mind is called the same. This present common mind is Nyong means experience. Rig means awareness, discrimination in mind, and experience in mind. Not knowledge, but awareness and experience itself. Chitab-machua means do not separate it. So it is even, chitab-machua, without separating the nyonga and the rigma. not separating. Risen Chos Majjaba means no divisions or no directions, no races.

[36:09]

Absolutely is even, balanced. In other words, he's talking about balanced mind without any conceptualizing in this mind. It is clear, but no conceptualizing in this particular mind. At that time, the tab is method. That is, the nature of that awareness is clear and not abstracted by any means. That kind of mind. that if you find the intrinsically nature of that particular clarity and the awareness of that nature of that, you cannot find anything that is empty. That is the guenxi. That is the guenxi.

[37:11]

But it's still not guenxi, but guenxi where the philosophy about the... Mind, basis of mind, kunshi. That is the kunshi. And then having said that, kunwanam sungla means that previous scholars have said that, have been repeated that. Now here, that is the meaning is furthermore to explain. That meaning of kunshi is in noah, the experience, and the self experience. Sao means clarity. Sao means awareness. Cha means portion from that point of view aspect. From that aspect of that, as is stated, stated as Kunxi.

[38:15]

which is the nature of that mind. And objectively, it does not also distribute or projected in any different types of colors or shapes. Therefore, he's describing the word, so it does not separate it. don't extend it. Without extend it, without making divisions, and without elaborating. Unfabricated. Unfabricated, mind. Yeah, it's good to say. That's not true. Yeah. This is undifferentiated.

[39:17]

Right. He's describing the Chos Majeba. That the word meaning of the Chos Majeba means whether it's gay, which is virtue, making is land virtue, etc. Either way, Chos Majeba has not fallen into any directions. and not falling down in any size of that good and bad. That is called the Chosmajaba. Tanyedemba. Tanyedemba. Tanyedemba means common truth. Common truth is the method. It says common truth is the method, and... And the absolute truth comes out from that.

[40:20]

From that method of the Tanyan Denpa, it's produced like milk, produced the butter. Without milk, you cannot have butter. And it's almost saying that, you know. So absolute method is of the conventional truth. This particular, there are two types of products and what do you call the source of products? The milk is the source and the result. That's right. This right now is the Talking about here is the and remember these two terms are important to notice. is the reflection of the wisdom.

[41:30]

And the is the result of the reflection of wisdom. And so here is Be comfortable. So, what you're getting from this Sutrayana meditation samadhi, and you can get that, it's like it is not really the essence of, like it's not butter, it still is a state of yogurt thing is that. Got it? Six through seven. Forward. And where's the other one? What number?

[42:32]

Line three. And the line three is and the end of line two is . Can I use your magic marker? You got that word? We got it. I don't think those words are here exactly. I understand what you're talking about. In English, there must be something here. Absolute wisdom. No. It has aliyah. Aliyah. Kunshi.

[43:33]

Kunshi, that's Kunshi. Yeah. Pretty close. Uh-huh. It was really very subtle, refined. Very dynamic. Yeah, very. Yeah, very clear. Very clear. I wish my meditation was clearer. Keep practicing. Keep practicing. I may not be there, you know, like this, because it's different to text.

[44:42]

Oh, he's not using this content? No. Anyway, it doesn't matter. As long as you get something of reading phonetic word. I don't know how to phonetics. J-Y-E-S-E-T. [...] Maybe later on I can... I'll get it. Yeah. Right. You can write it down. Yeah. I'll write them, but... Well, let's see.

[45:57]

On the back of 307, Now it's definitely that, which means from this, from this very sentient being, mind of sentient being, is talking about the mind being, mind of sentient being to the to the environment, to the Buddha world. There is a continuum of certain just merely a clarity. Awareness is there. Continuum of that is there. That is a continuum. Unceasing. Unbroken. Unbroken. Current. Water. Current. Current is not stopped. Knowledge or the awareness is. Clear is not obstructed or not stopped.

[47:05]

The nature of that clarity and unobstructed mind is separated. from all the extremes of the four promises exist. Elaboration. [...] That tells us absolutely your mind and the Buddha's mind is absolutely the same as The exact same chemical, because it has no travel. Separated from the travel. And the more companies, the nature, intrinsic nature, or the, I don't know, more is how it is.

[48:13]

Intrinsic nature, right? but the intrinsic absolute nature of that is and your mind and the Buddhist mind is exactly that. Yes. Now they're talking about it. Furthermore, the mind-only school, or the Jitamatka school, they didn't call it Shemdamba. It means mind. Shemdamba means mind-only. their existence, their realism of the nature of that particular nature of that emptiness, of that clarity, and the unstopped, unceasing, and the continuum of that nature of that is

[49:18]

absolute truth. That is the Hindu. That is absolute. Absoluteness. Because of that, that is Kundejishiruma does. They also accept that it is used for that basis of the samsara and the nirvana. That is the samsara daba. Daba is acceptance, the tradition, position, Now it's talking about the Matamika tradition. Umaba Nams, Matamika, is Umaba. Whatever that, there is a in the nature of space.

[50:20]

Emptiness. Emptiness. Everything is possible. And that everything is telethamjaroin. Is there something there? Clodot, you can read. That which is emptiness can become anything whatsoever. No, that's right. That's the clodot. Telethamjaroins. Having said that, they, no, they, The third woman that we're referring to is the what they call the portion of the consciousness that awareness is continuum awareness of an uninterrupted mind and an intrinsic measure of that is that is emptiness in the magic system. It is emptiness. It's not an entity of a truth, not an absolute entity.

[51:22]

It is emptiness. Because of that emptiness, our spaciousness, because of that, there is a space for both to dwell simultaneously. And there is both, which means here, samsara and nirvana is both simultaneously exist because you have a space. If we don't have a space, if it's like one... One absolute entity, you cannot have either one of them. One can be ended, but others cannot end it. That's my damage. Pointing is so hard. Right. That's a lot. So because of that, therefore it is able to... to do the actions of having a conception of samsara and the non-conception of wisdom of nirvana is simultaneously acceptable.

[52:30]

That particular point of Majamika is That is, here, the, what do you call it? Peruba has not rejected, accepted, actually, more like. What is the difference between the, this Padriyana... Right. This particular is not really hard to accept. It's not too hard to accept. It is okay. Right. But the definition of that is not different. That is...

[53:41]

There is a classification between the two Tsutaryana agreements. That is, say, the U-ma-u means U-ma-ba, and the same is the Mayan-wan-li. That's their problem. Listen to what they're telling you of. It's not talking about Vataryana here. That's The difference between the systematic system of the system and the modernic system is accepted by Nagarjuna too. That meaning is... I'm sure there must be an English translation of that too. Nagarjuna said something? It doesn't mention Nagarjuna.

[54:44]

Oh, okay, then definitely. Nagarjuna's, there's a text called Commentary on Buddhijita. Buddhijita says that, for example, if you see or if you have hold the magnetic magnet in your hand, Well, the magnet and then the powder or the iron is quickly moved. Right. The iron will be moved by held of the magnet. So the magnet can't move with the iron, right? The moving of that has no consciousness. It looks like, although there is no mind, but magnet has looked like a mind, and to pull the iron or anything pulled, it looks like having somebody's saw, some kind of consciousness is there.

[55:55]

So here is the teaching. Therefore, It has no actually mind, but it has the same name, it has no mind. It looks like, having said that, it looks like a mind, but that's true. Because that mindless mind, what it does is to go and come, and move, and right and left, and then taking birth, the sentient beings are taking birth all the time in the Three Realms and being born all the time in the Three Realms. For example, from the edge of the ocean, the waves come to use.

[57:01]

Definitely, the waves also move from the edge of the ocean. Likewise, the Gwishnam Shri Namrachipa, the Kansha Alevijnyana, is based on your body, and you also try to move it around. Your mind is moving around with the body. So the Bhagajuna said that... The previous lamas, referring to the ancient lamas, were also explained this kind of a quotation from Nagarjuna's Ting, and the concept of that is dhamadā, chūjīng, the meaning of the sound meaning.

[58:03]

That didn't mean the sound meaning of that, Dhammata. Dhammata is almost like that. They accepted. And however, these both, whatever there's two points, Mika'an, two points, if you are not If you are not characterized by the proper method, then it becomes a samsara. If you are characterized or catched by the method of a proper method of how you train your mind, if you train your mind and then becomes the mind itself, it becomes an eladabha. It is that your mind has become a basis on Soil on which you can grow wonderful wisdoms, the wonderful wisdom environment, mind is grown from that.

[59:20]

But there are... But this concept of mind, which contains the samsara, characteristic of samsara and nirvana, it doesn't mean if it's a characteristic of mind, it does not agree, does not accept simultaneously. If it is a sentient being, it is a Buddha. It's not like that. Right? Are you lost?

[60:26]

Yes, I'm lost. I didn't understand what you meant about the light of Vishnama. What is that here is if you say everything is the same, it's not the same. If you say the same, then it would be against with the definition of the two types of definition of the truth.

[61:32]

If we talk about the two different types of the absolute and the conventional truth, then it would be destroyed if you say it's everything same. So it's saying that. So here he's talking about in this Guruva's style of Guruva's way of approaching his mind has two aspects. Satcha and Dongza. Satcha is the clarity part of the mind. That clarity, clarity of the mind, and Chuyin is Jogman. Chuyin means Dhamadha. If you're talking about the Dhamadha, you have to... you have to mean it's not from a clear point of view of the consciousness, but the subtlety of the Tongja, the space, nature of the space of the consciousness is the Bravada.

[62:50]

What do you mean for Tongja? Tongja is space or the emptiness. Emptiness, the knowledge of where there is a kind of realization of emptiness when you come to the knowledge where there is nothing is there. In that kind of nature and from that point, that is called the space to place. That is, from that point of view, is the Ramadan. From the clarity part of it, is the gunshi. And another word, the gunshi kuei jugu, which means the clarity makes...

[63:53]

There is samsara, actually, clarity becomes samsara. And then M.J. is nirvana. Then there is an expression of these two, Saja and Tongja and Sunju. Saja is from the aspect of the clarity, that is called Saja. Dong-ja is from the aspect of the space of the mind, that is called Dong-ja. Then there is the Sung-ju, which is called two-in-one, as you know. Two-in-one, that interesting nature of both clarity and emptiness are two-in-one. It cannot be separated. There is no differences between, there is no difference between in the nature of the mind, within the nature of mind, the clarity and the emptiness has no differences.

[65:14]

I have a question. Yeah. group of one part to the polls and all of uh... [...] well one of the women do you need to do you need to have been to push it on you uh... that plan model to a pop there's seven for some of them such as uh... They have been already spoken by previous ancient lamas. I have said that the... Dhamadatu. [...] No hurry.

[66:26]

Sounds like it. They push them cheap. They are almost... Some learners will agree that they are cheating. Well, look, Jeremy, they... Yes. Those two are nearly the word. The word, translation of the Sanskrit, the word is same. Not the meaning may not be agreed. He's saying that. I think we will stop here, right here, okay? I think that's best. Right, right, number four.

[67:33]

All right. Long walk.

[67:47]

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