They put slack in it, and that's causing the machine to shut off. Okay. Page 356, line 6, says, although in ordinary conventional, there is conventional, what's called, dilution. Gunsuk is a delusion, and Tuan Dham is absolute, real. So the concept of Tuan Dham is talking about here is, in the, not delusion, but in the conventional, I could say, it explains, the word is expressed, that the word has not needed, although that the word doesn't have any explanations, but in the conventional, you see, it can explain.

[01:15]

And, oh, that was BG, backwards, I guess. which is the absolute and the sub-situation of the absolute. From the point of view of the absolute, in self-mature of that, there is no anything, there is absence of word, gentlemen. There is no explanations. However, there is, to make sure ourselves, to convince ourselves that our state makes profound statements that you can read it, that is quoted from the Buddhist texts. And in addition to that, great teachers, precepts that you can also learn from the gurus.

[02:29]

Because of that, the precepts, that teaching, teachings from your own guru, as well as from the statement that you can find from the Kanju, or the Buddhist text, Buddhist teaching, directly from the Buddhist teaching, on the basis of that, right, then you... One can comprehend the situation of the so-called non-dual wisdom of the beginning of mind, or beginning original. Original, or yinmei-tun is the meaning of the original, or absolute, the primordial state of meaning, that which is wisdom. without dual, which is also no difference between your own mind.

[03:40]

If that is in me, which is that your ordinary mind is, no differences whatsoever, you can understand, you comprehend that, because you comprehend that because Lama said so, or Lama's teaching said so, as well as Lama's coded from the authentic sutras and the teachings of the Buddha. Then there is a sutra, the name of the sutra is Bhagavad Dene. There is a master Aryan, Dengar, one who speaks truthfully. Anyway, there is a sutra like that, dialogue between both. It's something else to do with the Sheriput.

[04:46]

The turn, Shichava, turn, Shichava, the absolute... the so-called meaning of absolute. The so-called meaning of absolute. That nature has no explanations should be able. Whatever that which is speak about it, spoke about it, that is already established, definitely established. meaning of it. And then there's, from that, then there's a lot of, between that, this is extracted from that dialect between the Hiribhutara. And so, the meaning, or the absolute, the so-called absolute, is

[05:56]

the importance of words, and whatever, this is beyond from the words of all meanings. The absolute meaning is beyond all the words. Then there is a definition of that, it's called a nabrangheba. Nabrangheba is how should we translate? In a definite Definitely, completely certainty. Completely certainty. So in this word, the phrase, they are using it, the completely certainty, so-called, is a work To comprehend to an individual's mind, the teaching, probably, we could say it, the specific teaching of the absolute meaning of that is to convey to the other people's mind.

[07:21]

Then there is something there that which is the inconceivable nature is just realized by thinking it. Right. And certainty, complete certainty, so-called complete certainty, maybe in that dialect, in this, between these people's talking, then they define this, will explain the furthermore. It is just to comprehend, letting comprehend a certain the absolute meaning to somebody's mind, to comprehend, to letting them understand.

[08:32]

So that's that. The logative here is the law. In the logative here, location, which is the continued mind of somebody. Then the verb is, infinitive verb, is to letting, to comprehend. To comprehend. Now, xie zhao is the quotation. There is some kind of expression of this number number and something number. Sambda Meiba is inconceivable. The Sambda Meiba is, how it's interpreted inconceivable meaning is, is here says that the

[09:55]

comprehension [...] of data in idea and it's unfavorable and it's livable and inexperable ineffable they are ineffable to that object objectively there to that there is no In that nature of that, in any favorable of that, to comprehension of that, one is comprehended, something that absolute meaning has no explanations. And so you get a conception of that. That conception of that has actually known to be Samja and Samji, the Nongdo neighbors, without There is no conception. And actually, due is the thought and the process of thought.

[11:02]

Processing thought. Processing thought and thought of it. And the conception is absent. Without that, Well, without that, then again, in a way, with that thought, finding a definite or emphatic experience of in the infallible or the inexplainable situation. Well, this is hard to explain a little bit.

[12:18]

and says he is talking about which is the simultaneously born wisdom which is called undoubtedly one can realize if One is diligently listened through the teachings of the guru and understanding of the abandoning the preconception of ordinary perceptions of thought and the object of

[13:19]

thinking, and the remaining one's self, the one's mind is like a baby mind. In that situation, in the baby mind, and then undoubtedly that he wouldn't realize the relationship issue. I think it's a kind of a wind up in the study heart, or to study and the statement of the Buddhist teaching as well as the Lama's triceps. So here is what we are taught to at least get a picture it says. The absolute meaning here is called , which is a simultaneous bono wisdom.

[14:26]

That can be produced by the lamas as well as the reinforcement to convince our knowledge by reading the Buddhist texts, authentic Buddhist teachings. But that's what I extended down to the point. It is a kind of meditation in the manner of the superior meditation. It is a meditation on the Tabakata or the Konanyi. Satiness or the Absolute. absolutely one is meditating is the way of meditating yet there is no intrinsically there is no any conceptualized meditation and a meditator there is nothing solid like a concreteness is nothing there and so

[15:46]

because in the absolute nature of characteristic that has nothing to do with meditation. So therefore, with the kind of preconceptualized, looks like we can preconception of knowledge, we should say, preconception of knowledge to underline the absolute, the nature of absolute meditation. has nothing else to do with meditation and a meditator of an ordinary way of like our own the conventional way of that's nothing has to do with it unconditionally that meditated no condition is involved and then that is the supreme way of meditating of the satanists Right?

[16:48]

Insubstantiality, is that what suchness means? Insubstantiality, yeah, that's probably. Where did you get that in? Where did you get that? Where did you get that word? Well, I'm not trying to suggest a translation. I just want to make sure I'm clear on these concepts. Well, as we're talking about the Tandam, it's two truths, Kwanzaf Denpa and Tandam Denpa, right? Kwanzaf Denpa is a kind of the truth that is based on the falls.

[17:53]

It's almost like water and ice. And, yeah, and I would say the definition of water is more meaningful. And then the eyes is more like the conventional type of thing. The word suchness or the white... No, the tequanani, suchness, or here is Tibetan, it's called tequanani, which in Sanskrit is... ... I was just curious, you were talking about the highest meditation, which is upon some reflection of the definition of suchness. And that is where I'm missing out. Well, here is one way of meditating. Even meditation on the Shunyata or Indemis, we may try to meditate.

[19:01]

Indemis defines the absence of a poor. All the poor promises are very extraneous. yabata, medata, yinigata, medata, extremes, you know, existence, non-existent, neither, neither, all these things are there. You negate all that thing, and then there is a, you know, right, in the middle of that is called shunyata, right? In the center of that is shunyata, but then once we meditate that, if, what we need is to educate ourselves well and try to meditate at that center of the emptiness, but yet should not be falling into any kind of extremes of a conceptualized meditation of emptiness. This is talking about to remove conception of meditation. And that because nature of that shinyata

[20:08]

is, ta-ta-ta, has absence of everything, is a measure of that truth. So therefore, for the human beings, as a mind, we should have a kind of preconception of knowledge required. Seems to me. So suchness then, we can say suchness is the actual state of things in which all the four experiences are Right, that's okay. So things just that they are? Right, in that nature, there is no meditation, not to meditate. But if one is still, if one needs to meditate, you should meditate in such an understanding of all, like meditation on the eyes. So if you are meditating on a block of ice, but you should know what is made out of ice.

[21:13]

Right? With that thinking. So you don't have ice. Ice is separate than water. You shouldn't have that, right? So it's kind of... Nandu. Nandu. That's what it looks like here talking about. And then again said, Sambudale. Sambudale is the text. Here is a kind of a song, Torah. In that nature, of that suchness, there is no meditation. in order there is to be meditate and then there is nothing there is nothing exists in that of to be meditate also meditating on and objective meditations and so that is actually the proper meditation of the Satchimists.

[22:35]

It's just kind of having seen by looking at it, having seen by looking at it on that object, not to be seen. These are kind of abstract language, so how to explain, how to translate. All right. So here it is again, the . Remember that I told you the last couple of weeks ago, the vocabularies, the subject's vocabularies are important. is the meaning of the situation as it is. . in the meaning of the absolute situation has no to be seen, nothing to be looked at it, without that.

[23:42]

That's when one is beginning to realize that in that way, then one is really seeing it, one is really meditating it, one is really realizing it, one is really understanding it. Similarly, just again to say that one is meditating on the cup of tea. The cup of tea was, you know, it just came out, you know, for no reason, it came out inside of the tea cup. There was a lot of histories involved. Tea was separated from the water. Tea was from leaves. The leaves are separated from the branches and trees. And then there is a... There has to be all kinds of histories of each tea tale, so you know tea is made out of that, and then tea is finally somebody boil the water, and then tea put it inside and release the tea, and then liquid and tea.

[24:49]

And then if it's Tibetan tea, then you add the butter and salt. And so you meditate that so that you know everything all the way with the roots of that. And then you meditate that, and that which is real, you are meditating on X and T, understanding of the T. Similar to that, when we meditate, and we go through our skandhas, our skandhas, and the body, and all these things are detailed, going to the world, up to the shunyata, based on shunyata. And then, again, with that knowledge, and then we try to meditate on the image of form law. feeling more compassion or anything. So then it's really meditating. They're really understanding it. And according to the sutra,

[25:57]

Here this interesting thing is saying, you know, one of the people would say, oh, I see sky. And they say definitely, oh, I see sky, sky is blue. And so then one should ask, how did you see the sky? And so you examine the person. So there's something in the... Nature of the sky has nothing to be seen. It's empty, and space is kind of hard to see. What you see is maybe blue, which is not part of the sky. Openness. One can explain that the sky is like open space. And so... Similarly, he is saying that seeing Dharma phenomena of everything else, not only the sky, but maybe forms, everything.

[27:10]

Five Scandals, everything. Seeing that is how you see is clearly shown by the Tadagata Buddhists. There's no way to explain seeing their truth. No other than this. There's no other than this. There's no way to explain. So... What you see, another, is tongwa, which is to see. You see the corner of the sentence to the right and then to the left is the part of it, tongwa.

[28:16]

Tongwa, which means here we should understand what you have seen. What you have seen, the absolute meaning, has no be xianji, never means what you have seen, the absolute meaning. meaning is cannot be judged or cannot be substituted by any examples. Nobody can criticize or nobody can. Yeah. Yeah. No comparison. Whoever is seeing What had been said, the absolute way of seeing if these people see that. And then one can say, he who have seen all dhammas.

[29:20]

Who have seen all dhammas. Right? Are you meditating or just blocking your mind or... Will you go over that again? Yes, absolutely. Yes. That's a pretty good book, huh? Say it. Yeah. The one. Yeah. If any who, whoever sees like that, is the who have seen all Donna. Okay? Who have seen is like that, is the who have seen all Donna. Yeah, we can say.

[30:22]

Uh, uh, is, uh, I'm referring here. Did you say that again? Tedar. Tedar. I like it with the R. Tedar. Tedar. Tedar is referring to the meaning of it. Meaning previously mentioned about it, meaning like that. Like that. That's your question, sir. Then it's a kind of completely, you know, pounding, you know, this repeating us. Nothing to be released.

[31:23]

If one is understood or there's nothing to be released, from anything, then he begins to understand the liberation itself. So in other words, there is nothing to be worried in a situation whatsoever, because the worry itself has no color, no dimensions, and it's only the conception of worries Only the imagination, conception, and there are components two together in the circumstances that cause to be worried and fast, you know, to move our heart faster and, you know, blood comes into your neck. And this is just in the components. And if you look at it, you cannot find anything

[32:25]

There are no demons holding the knives inside of that world. Therefore, anyone can find nothing to worry about. The absolute situation of our mind. has nothing to bind. Nothing is to bind it, nothing to cover it, nothing is to lock it, nothing, ignorance, there's no ignorance. So once you get that thoroughly, thoroughly, And then one can realize, oh, yes, there's no such ignorance.

[33:28]

And so then you begin to say there's nothing to tie it for ignorance. Then one begins to people it. And again, there's another suta, Madhuri Bishri Balei, And another recent symbol of gender dynamics, that was the Gashaba, the Gashaba, I think the issue is. The Gashaba, the great Gashaba, set to dialogue between the Manjushiri. It says Manjushiri and... So he says, my mind is liberated or not?

[34:33]

And the Manjashiri says, yes. Completely liberated. All right. If the mind is binded then it will not be liberated. Therefore, we will not be able to see, number two, the wisdom of liberation. Then the magician is said, if the mind is not bound,

[35:55]

What is liberation is? Then they... Huh? And then whatever is not bounded. I'm pretty understanding. That is the liberation. Okay? If you understand that, if you understand that, then one can liberate it even though there is no liberation to be liberated. So therefore, the mind situation, the situation of the mind,

[36:56]

If you understand that, sometimes you say to this day one, to become a Buddha. When you become a Buddha, you want not to be right. Mind, the nature of mind, cannot be perceived from the beginning. There is nothing to perceive from the beginning the nature of the situation of the mind. And plus, the nature of the mind is completely past peace and completely

[37:58]

pacified completely all the science definitions of the extremes. Therefore, mind itself is manifest wisdom. By having a manifest wisdom, it's called so-called Buddha. It is just... Buddha is just Ne. In other words, Buddha is just Ne. Now, in the absolute situation, there is no conception of Buddha. It cannot be conceived of Buddha because it is said so in the Panyanaparamita Sutra. The enlightenment has nothing to be perceived, to be conceived, to be conceived.

[39:32]

Enlightenment is nothing to be conceived. Therefore, so-called enlightenment is just a name. Such as the Buddha has nothing to be conceived. The Buddha, the wood, has nothing to be conceived. to be miksumeva, miksumeva, to be conceived. As a Buddha, therefore, we call it Buddha. That is just only name. Buddha is, in other words, name. But what carries the Buddha is the absolute meaning of the suchness of your own state of mind. the original state of mind.

[40:34]

Right? Well then, if Buddha is just named and did not conceive before of himself, how could Buddha help other sentient beings? That's the critic. Yes, sir. Right. So, in the absolute nature of a situation of nature, there is no sentient beings to be perceived. Therefore, in that way, we call it, there's nothing to do with benefiting sentient beings. And then I also said, a quote from another sutta, Buddha said, I, by me, sit in the essence of the body, meditate in the essence of the body.

[41:56]

And I became a enlightened, completely enlightened in the body, completely, unsurpassably enlightened, where at that time I do not see any sentient beings. I do not see or can see such as sentient beings. I also do not even have a name of sentient beings. I don't even have sentient beings in my mind. Nothing is sentient beings. Right? Don't imagine it. Although, however, in the conventional

[43:00]

Likewise to produce all the wishful things. All the wealth for your needs. I guess he is saying, Therefore, I myself have become like that Buddha thing. Without any preconception of seeing sentient beings, I'm still working for sentient beings because, in the 11th one case, by the power of my long history, beginning, when I was beginning to working on the When I'm seeing sentient beings talking at the beginning, three countless scalpers go when our sentient beings, and I begin to see the situation of sentient beings, and I work so hard, and I pray to release the suffering of sentient beings, and that the power is working.

[44:24]

I have nothing to do with it now, with sentient beings, because I see personally how sentient beings have nothing wrong with it. All is clear. But sentient beings themselves still are not liberated. So how it works is because of these long-term elements. So that puts it on. Yeah, I wish for one of these before Buddha was alive. Before Buddha was alive, then he was sentient. Because he connected with a community of sentient beings. That's the world now. Although Buddha has become beyond sentient beings, but they are still actively working. It's still working because it's mellum.

[45:26]

But eventually that will fade. Well, even then, then the mellum is, mellum is, will fade when the whole thing is living. Then this exists, some change. No, no, no. I don't think of all of them. There's only so many moments after those are spirally. Well, that's because of him. At the time of the, when he was matured as a sentient being, while he was, whereas you remember, the first thing is he was immature of sin. So he did a lot of arts and working in the air, and I saw that nothing was, no intellectual involved.

[46:30]

Then he became born a human being, and then he's just increasing his intellectual knowledge. Then he's getting knowledge of that, secret knowledge of the ones who are made out of something green. And then he figured it out that I wanted to do the Milan Nandertapa. which is a perfectly pure kind of melom, nothing of what is called an ordinary kind of melom. So the perfect pure kind of melom is that she extended the chunyaka, the sentient beings, and the nature of sentient beings has also infinite chunyaka. So he tried of, let me call it, intellectualized, knowledgeable wisdom, under the words.

[47:33]

He put the wisdom in the melam. He put the wisdom in the melam. Melam is the prayer. In one sense, he means, if you have a muscle, which way? Asperation. So he started asperation. That's what. And then he led into absolute buddhichita. Because of that, they are never exhausted. That's what. Mikvamebe ninji is called. What is it called? Mikvamebe ninji. How would you say that? Mikvamebe ninji. Without an image, no image, no solid image. Such we are the concept, yes, right.

[48:34]

The non-conceptional and the prayer. And that is which is that. then never decays. What about what's called the Disconcession of the Buddha? What is Disconcession? Maybe it's the idea that the Buddha can align the transfer of his teachings, but over time, things degenerate from that point. And eventually the Buddha's teachings will fade and be gone. But right now we're in the Disconcession of the Buddha's teachings. But eventually, All of that will degenerate. That's right. That will get farther away from it. Then there's enlightenment. The teachings will come more degenerate. Right. Like that, that is only in one spark. One spark. What was the planet of Earth? Yeah. And then eventually, even though we talk about it, this is the beginning of the era, of the spiritual moment.

[49:44]

There's only four Buddhas came already, but there's 1,000 Buddhas who had to come in this, in the ultimate. But there is a dispensation of the thing that happened, but he's still, he's not with capacity, but the battery, the juice is still there. So in fact, we've been out a phase away, but the energy is still there. The energy is still keep going. I'm not necessarily giving that clear, but constantly happening to, I mean, in some minutes like this. But isn't it always here? It's just clear, and they can't proceed it? Yeah. Buddhist, well, sometimes people say, Alam, which is ring. In other words, the Buddha is always, the hand is with us.

[50:47]

We never put our hand through there. The fork is there. I would never put the ring is there. That's it. In one case, that's an important word. By the power of the prayer. So it's the meaning of session being only do it. And then the Shantideva also said in this text, the Bodhichaeva, He said that likewise, wish-fulfilling tree, like wish-fulfilling jewels, whoever is hoping wish-fulfilling jewel gives.

[52:15]

Likewise, by the power of the Buddha's prayer, to the sentient beings manifest the miracle bodies, such as Tugu, the Shakyamuni Buddha, Naturi Buddha, and all those Buddhas manifest. I don't know. You have to think about the 2,000 teachings, and based on those teachings, Sajjapindada also said, Chukun Dune Kewame, Chukun Dune Kewame, there is no birth from all dhammas. All dhammas, there is no birth in the beginning.

[53:17]

Right? The so-called birth has not been given birth or not been born. Not being born also is shown as birth. Therefore, whether it's a birth or not birth, not birth, not being born, or the conception and non-conception, and the Navata and Tongvatans, and what we call Navais. The perception and the emptiness, the samsara and the nirvana, in the absolute situation there is no differences whatsoever over those, all of these. I'm better to be honest, in the meaning of the absolute there is no definite differences. But from the absence of differentiation, it produces the differences.

[54:23]

The absence of... From the absence of that... ... comes the differentiations. one has understood what's the differentiations, the form of the differentiation, then one can understand samsara and the nirvana two in one, or the samsara and the nirvana's absolute meaning. One can understand the absolute meaning of the samsara and the nirvana. Then one can then, at that time, One can comprehend it and the absolute meaning of all the knowledge. One can understand the absolute nature of the good and the bad.

[55:36]

And so having realized nothing is to be realized and having and then the liberated mind which has nothing to be liberated. One can understand the knowledge which is nothing to be known. One can also be wise to explain that has nothing to be explained. One cannot provide, wishing, provide to other people which is not to be satisfied, to mean to be satisfied. So then there is a

[56:45]

At that time, Satya says that he could be skilled to making everything sentient knowledge that you can make it. Therefore, he became Raja, the king of Dhamma. He was supposed to make something. To make something. Who else? All right, I will stop reading here. That's a lot of things that we are lost and difficult to understand. But it's difficult to understand because it has nothing to be understood. But didn't you say, as an example, we are helping make sure it's your animal to rest, to that superficial stand, absolutely.

[57:53]

And so we, you know, nothing. We have nothing left. Nothing to agree with. We've never heard anything from you. I've never said anything. No, we have to hurt You never need to be sat. [...] Read my lips. That was a problem. Thank you very much.

[59:08]

Sign up blessed in the kitchen for a ship because this weekend is in a land fair. If anyone wants to come in the center with a donation of their time, morning and evening ships that are available. Saturday and Sunday. Saturday is what time? I think we're getting down there like around 7, 30 or 8 to set up Walt and myself trying to take the truck down. but as far as the time it actually starts, I'm not sure. I don't know so much about selling names, but more like coming out information and talking about new things and stuff like that. We're putting a little bit of red flags and things up there. I also found something, you know, how I do it, [...] how I do it. the kid that was a complete, pretty easily the pathologist.

[60:24]

You too? [...] What the time is that? [...] I don't know, it's okay. I don't know. [...] I'm sorry, so you saw some of it.

[61:40]

My 4.5 is talking about this. No, it's August. What's that? Yes. What? I want some butter. No. No. Never ever anywhere? No. It's a whole kind of pressure we have with us. Yeah, you know what? We try it. We have almost three for a lifetime. Yeah. So we just looked. So why now? Yeah. Oh, that's right.

[62:50]

I never intended. Wow. Brilliant. Yeah, that's famous. He could just stop us. Do you know where he comes? I don't know anything of any certainty. I just thought that if they're whatever is available, though, there's certainly an indication to extend it. I guess that there's really working to bring him that co-keeper and stuff. You know, they're Yeah. Nothing too clear. Wow, it's really clear.

[64:07]

No. No. No. Yeah, they're really best if we take an entire handful and throw it in and start eating. It starts tearing off. It lasts about 15 seconds, really like intense heat in the sinuses, man. Feels good. But I ate like about a half a bag of these at work so that I brought the rest from here. What'd you do? They were offered to me by one of the other co-workers who knows I like them. He said, I'll share these brothers.

[64:48]

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