Okay, so I'm going to read on a continual that the name of the text that we are reading is called the Gusum, which is Triple Tantra. This Tibetan page number is 310, end of the line 6. And English is... It's just the Triple Tantra, page 199. 199, somewhere around there. The subject that we were talking about here, the mind, the aspect of the mind, is talking about the nature of the mind is emptiness, which is...

[01:04]

which is in many ways to examine our mind. Finally, you cannot find anything. Then if there's nothing, it's a conclusion about finding anything. Therefore, that is called emptiness. Therefore, if it's the nature of the mind, it is in that way emptiness. So that is the subject that we left last week. The subject was there. Which means that although that the nature of mind could not find anything, there is nothing anywhere accomplished by itself.

[02:32]

situation. But to me now, at that time, at that moment, the agility of the aspect of your own natural mind is a variety that things appear. Not all means you can appear yet. Everything is possible. There is a possibility of all the dimensions is there. It's like a diamond with all the dimensions of the colors and shapes, kind of like that, which also uninterruptedly, Gangming to Chowas, uninterruptedly it appears. That uninterruptedly appearing on that situation is accomplished from the beginning.

[03:38]

Do you mind? Annyeongs. It's the end. I'm going to talk to you about two years. that at the time of what's happening is at the time of the appearance of an uninterrupted appearance of a variety of types of reality of the appearance of a cell of nature at the same time there is no entity in it the nature of the situation of that is in that very, very, very nest of that momentarily, that yet there is no empty of anything. In the absence of that, nothing is accomplished in nature of it also.

[04:46]

With that, there is a man There is a kind of terminology for the original, what's called the primordial state. It's called a derma. There is a primordial state. You can also have an acceptance of nonexistence of anything at the beginning of primordial state. and also the existence of the state of the primordial state. Two things happening at the same time. Therefore, there is a nature of emptiness.

[05:54]

is never before experienced from the promoter state. Understand that promoter state never had been experienced. That is endless. But at the same time, there is also experience, without non-existence of experience or a definition of that experience and that clarity of that true of the true clarity and experience of that There is another, never detached from the beginning original Komodual state, and it seems to have an individual level of mind, there is, in your own aspect of mind, there is an appearance of a clarity

[07:23]

This everyday clarity is there. In the nature of a self, the nature of that consciousness, of the mind, when you have an experience of that, it's an empty feeling, which means empty feeling. You can find it, you can relax your mind. And then you can have, there is no words in it, but in the merely experience level, there is some kind of emptiness or clarity. You have that. And Renri de Genewa, with the second line here, at the end of the second line, Lendritu means in your own knowledge, in your own experience of knowledge.

[08:29]

Yet there is Geneva, which means there is some kind of substantially, there is a feeling that's there, a feeling of that, substantially a feeling of that. What's the difference between some new and Chiniwa. Chiniwa, which is the shape of some sort of, when you taste it like candy, there is some total experience of sweetness of that experience. The sweetness of that is called Chiniwa experiencing. So in the yogic mind, in your yogic, yogin is a mind. In itself it has an experience of yet, although it is a mind, it cannot be pinpointed, but there is an experience, a level there is some taste, taste of your mind.

[09:43]

So Sangyeva is more like feeling. Sangyeva is the, Sully one is the clarity, you know, like a clarity. Like you go on the top of the mountain with a looking down to the valley and beautiful weather and you can have a through that air and a big kind of a view, a vast view, a feeling of that kind of thing. It's called salewa. And sanewa is also sanewa, which means no independences. Yeah, no independences. It's a kind of a through passage. When you look through the telescope or kind of like a pipe, you know, long pipe, you can have some sort of like driving through the tunnels without

[10:46]

There are not too much traffic, so you go to, you have some kind of feeling of clarity. Passage, clarity, passage. Yeah, the clarity. No obstacle. Wow. You never get that from the dictionary. No, that's the piece of it. Fungi says immaculate, stainless, pure white, secret. Yeah, that sounds good, you know. You can have that kind of nature. Pure and clear. Clear in the sky and the mountain. Yeah. Like crystal, like crystal glass. Something like that nature. It had a... That nature of that can be absorbed by Gung's wisdom.

[12:04]

Wisdom is called yeshi. The yeshi of your own experience that So the Buddha nature or the nature of Buddha is only can be experienced by individual person who person nobody else cannot verbalized, you know, it cannot tell. So the individual, your own knowledge of the wisdom which that experience. just the objective experience by your intelligence or wisdom mind, that experience is just about that experience level it is. So those tastefulness of our consciousness and the clarity of the consciousness

[13:12]

and the brightness of the consciousness and all those significance of the consciousness is only in the level of experience level which that can be only experienced by individual mind. In an absolute sense, Trondam Xilu is... Trondam Xilu means in the nature of Xilu and the nature of absolute situation of truth the more is the intrinsic nature of that feeling and observation and realization and understanding and the clarity and the tasteful all those things are absence of it there is no recognition of any

[14:13]

You cannot make any extreme positive decision. You cannot make it whatsoever. Shiluk is the nature of the absolute nature. What is the intrinsic nature? You cannot recognize in that experience level. You cannot, absolutely, there is no point. And then the quote continues, there is no common talent. Intellectually, you cannot also say, oh yeah, this is the thing, or I admit this, this is the one. We're talking about the environment, the state of mind, of awareness, wisdom of awareness.

[15:16]

It's characteristic of that. In other words, we cannot describe one mind. One mind is beyond the concept of our ordinary thoughts. We cannot also say it in our language or explain it. There's nothing to explain. Impossible to explain actually. Inexplicable. Inexplicable. And unapprehensible. Unapprehensible. [...] Now this thing is finally in the common knowledge, in the conventional, in the conventional, in the common knowledge, in order to clear the ignorance of the world mind, the mind of the world,

[16:35]

It is just named Yini Nanduo. It's just named Nanduo. That Nanduo will get its term Nanduo. That Nanduo is just up to... That's the highest word that human can use about a Latin mind. Nanduo, that is even... The nanduo is also just a matter of tools to clear the mind of the mongba of the seixing beings. And that is also another word, another definition of that is called sungju, two in one. Nying is non-duo.

[17:39]

Those are the expressions. Nying is non-duo. Sungju is two in one. Jeje is unexplainable. Unexplainable. Unexplainable. Unexplainable. So as a checha, it's said or it's called? Checha is said. I see. Jutta. Absence of any explanation. Any words? And sometimes it's called the nature, intrinsic nature of a mind or unmeted, uncreated mind. means to make something.

[18:44]

Min is negative, not me. Sen means mind. Sen means intrinsic nature. Intrinsic nature of mind that which is not created. And then some zhokchins will explain like babies. Invent mind. Unconditioned. Unconditioned mind. Clear. Yeah. But it's very clear to them. But it's actually omniscient. But in all words. That nature of an unexplainable situation, and the two-in-one, and the non-dual, of an intrinsic nature, of an absolute nature, of everything, that situation is to prevail everywhere.

[20:06]

to the whole purpose of nature to samsara and nirvana. Everywhere. But from the beginning to the end, it's always been like that. Boris, nature of Buddha, he's here and used to be in the future all the time. And the year done, it's now done. Although, in the nature of that, dhammata is pervasive, dhammata, everywhere, samsara, nirvana, heaven, everywhere. Although, to those of individual people who live there and who are not recognized that nature of pervasiveness of that, Dhamata is not recognized, therefore, to him or her is samsara.

[21:09]

That's very clear. What is it, Charles? Kowal. Kowal is the samsara. Playing around in circles. Kowal is the samsara. Kowal is the samsara. Yeah. And those who understood that aspect of it, then it's called nirvana. Nirvana is a Sanskrit word, and the Tibetan word is YANGDE YANGDE N-G-Y-A-N-G Y-A-N-G YANG, it's pronounced YANG.

[22:10]

And there is D-H-E-Y. That's it in your vinyl. Did you get this on vinyl? Did I get what it is? Khoa. How is Khoa going around? Chyotin is different from Khoa. That's right. There are two verbs. This is passive verb. Being bewildered. Another one is a stern about. It's called Korwa. The first Ka. This is the second Ka. What do you mean? This is second Ka.

[23:12]

Korwa. There's a Ka there. Yeah, yes. Right. Second Ka. And the first one is the first Ka. Korwa. Korwa is a character. You can... I am turning. I am turning this. It's cool. Would you like that electrified so that it always turns? Yes. You know how to connect it? I know somebody who does. Oh, tell me, okay. Money monk. And please some friends. Some friends in Tiburon have one in front of their house that goes all the time. Oh, that's cool. Now, see. Now. Now it's cool, not cool. Cool. See, that was cool. Now it's for this. Got it? You got it? Yeah. First was... Turning and the other is turning.

[24:13]

But one is to turn and the other is... Being turned. Being turned, yeah. This is being turned. Being turned. So it's the ka. Ka. This is for this. Backwards ka. All right. All right. All right. Is that oil? Is that oil? I'll balance. I'll put a lot of... Balancing, you know, lead. Leads. Leads around. Lead. There are lead chips. Oh, really? You can put it down and see. Oh. That's a lot of weight. That's a lot of paper in there. A lot of paper in there. That's so hard to... Two stacks of paper in there. Ah, I get it out. It's too much, yeah. Theirs goes very fast.

[25:18]

It's kind of scary when you walk in there. Is it small, very small? No, it's pretty big, actually. It's wooden. No, it's about half the size. But it's maybe as tall, but not as wide. So then it's called samsara and nirvana. It's called, today it's called kodek. And so he is saying is that samsara and the nirvana, so-called samsara and the nirvana, is just difference between understanding and not understanding. Togba and Matogba.

[26:23]

From that point of view, then the ancient the label lies to label socialism of the new. It's just none of that. And the demarcation between the samsara and the nirvana is just because of whether one understood and one is not understood about it. That's it. That's the demarcation of the samsara and the nirvana. From the point of view of the situation, true nature of the situation and the absolute sense of the samsara from the point of view of the samsara there is no such thing is bad samsara and there is no bad samsara to be abandoned aside there is no aside that is to be abandoned

[27:27]

in the absolute nature of samsara. There is nothing such thing like that. Which is... There is no need to be apparent. It is necessary. And there is no excellent nirvana. Aside from that, there is nothing to achieve. Aside from that, good nirvana is not to be achieved. If you understood very well, if you understand that clearly, then it's time to make it that so-called you understood the samsara and the nirvana two-in-one.

[28:55]

By the way, Tao is Tibetan word Tao T-A-W-A Tao is the view Tao [...] around. Yeah, they are very simple. Easy to understand. Very easy to understand. Hard to maintain, Mohamed Alman. Right. Very light to put on your shoulders, but hard to keep it there. Right. Yeah, putting some big ball on top of your head. So that's it.

[30:04]

That is to say a quote from the ancient Ajarya. I will open his Ajarya. His name is Aryadeva. Aryadeva is called. I said, uh, the mind, sin is mind, okay? My Tibetan mind is called sin. The mind that which, uh, uh, but have not seen the intrinsic, tini means here there is intrinsic nature of this tini means, that which is, which means the intrinsic nature of that, true nature of that, I'm talking about that, have not seen that as samsara and the nirvana, then it's called

[31:19]

There are two types of mind that he was just talking about. One is not seeing the nature of samsara and nirvana. One is seeing the nirvana and samsara. So two kinds of mind. So this mind which sees this There is definitely samsara. There is definitely nirvana. There is separately samsara and then two aspect of that. That is still not having, not seen it actually clearly. And then there is a mind that sees there is no samsara which is bad. There is no nirvana which is good actually either. That is the way it should be, right? So the mind that hasn't seen the intrinsic nature of samsara nirana thinks that they're separate?

[32:42]

Now the , which is more important, you know, to absorb in the suchness or the such-trudeness, absolute-trudeness of that we're talking about. And then talking about here is another quotation from Jijunabuchi. Here is Jijunabuchi, which means Sometimes when you talk about the common Buddhist, I'll talk about Jijunabuchi, which is usually referring to Milarepa. Oh, Milarepa's name is often called Jijunabuchi. Is that the case here? Here it is Jijunabuchi. He wrote also the song.

[33:46]

He wrote also the song. When one is, means to search, to search the samsara, searching samsara, not finding it. That not finding is the nature of Milwana. So that's kind of poetic, you know. Nice. Right. If he is comprehended, if he or whoever is comprehended non-existence of samsara and nirvana separately, then it's called he who is

[35:13]

realizing the right view of the terminology of kundi nirmi, samsanata nirvana, two-in-one. Then one should stay pleasantly, very pleasantly, Stay in the process of that without Nanduo. You stay. Don't worry about it. I have to keep doing it comfortably. And you don't see the Nandjoon, but do you mean to do the terms? Like that, today, a yogi who understood like this, do you mean to do the terms? Those yogis who understood like this, although there is no to be meditate, but are tired to meditate hard.

[36:24]

I mean, there is nothing to be accomplished, but we are tired to accomplish something. There is no meditation, although to meditate, but there is try to meditate to the meditation. The next one is there is no to hold the Samaya or the Tao, although you try to adopt the Samaya. You try it. You know that there is nothing much to big deal about it. You have to do it. If you understand that way, then yogi will comfortably achieve to die. Even if he dies, he will die without suffering.

[37:39]

Right? And then says, That which is the Buddha, enlightenment, that which cannot be accomplished, that exists in your own mind. That Buddha, which is trying to That Buddha is nothing to be accomplished. Uncomplished Buddha, which exists in your nature of mind, in the beginning, all the time. So then the Buddha, they are accomplished. How would you be a sort of thing which can't be achieved?

[38:43]

Buddha, which cannot be achieved, is achieved, and the yogi will die. When the yogi dies, that will be achieved, that which is not to be achieved, Buddha would. It's a kind of metaphor or poetic words to say. Right. That's clear. That is the way, therefore, the same mind situation of the two in one of the between the clarity and the emptiness. Between the clarity and the emptiness, two in one.

[39:45]

Aneru situation, Shinji Malakpa, unreversible, not misunderstanding, no mistakes. If you understand that way, Shinji Malakpa means no mistaking, an hour in a year or another. If you understand that, then it's called the three bodies of simultaneously born nature of a body, accomplishment of. What was the word English word? Like an example, she used the earth skin. Spontaneously. Spontaneous. Spontaneous. Yes. Spontaneousness of the body. Our achieving of the spontaneousness of the body of the Buddha.

[40:50]

Three bodies. Three bodies of Buddha. Three bodies of Buddha. Which is, it is, exists automatically in yourself. So then when you, yogis can begin to recognize whatever, then it begins to recognize that one hurts her mind or his mind. That is the thing. That's the time to liberate oneself. whatever it is, whatever it is, whatever it is, what [...] it is,

[42:08]

That is called again Luthandran. At anywhere in the realm of any world, you will not find a Buddha elsewhere. Your mind is only the complete accomplishment of the Buddha. Therefore, there is nothing to show aside Buddha enlightenment. That's it. Buddha is nowhere but your own self-enlightened.

[43:09]

Right. There is a situation, there is a time where there is not deluded our mind. subject of having not been diluted our mind. And there is a second subject is diluted mind and not diluted mind. We've been just finished, not diluted mind is then explained sort of samsara. And now the diluted mind is to be saying, either tribune makeup situation, The situation at the time of the delusion.

[44:14]

Right. Which is delusion? Truba. Truba is delusion. Truba is delusion. Truba is delusion. And... Tendendenzu is the how they see. How they experience, appearance, feels to that, the world, to him. To him is the world or universe or Buddha, anything. Buddha is absolutely, you cannot see. The world you can see, so it's a way to appeal to you. Outward appearance.

[45:15]

Yes. Alright. We've been to outward appearance. Within a deluded mind. Within a deluded mind. Right. From a deluded point. Right. Then carding means that critic asking, if, if, like so, if you said it, undiluted mind, everything is the same thing, samsara nirvana is the same thing. There's no samsara separately from nirvana. There's no nirvana separately from samsara. You cannot get nirvana from outside anywhere. If you said that, if you said that, if you said that, if you said it like that, if so, That's a good question, tough question.

[46:29]

That's a natural response. Right. If it's all, why is there misery? Why the misery is there? Why am I misery? Why am I suffering? Good question, you know. Yeah, now it's recording in the other direction. By itself, naturally. It's winding, then it's unwinding. Or take one. [...] element, basic element of all sentient beings, nature of all sentient beings intrinsically, intrinsically situated like that. We're not talking about it. He's saying intrinsically that.

[47:31]

Buddha Buddha is there, intrinsically there. We're not talking about it. Right? That intrinsic nature of clarity and two-in-one and the beautiful thing would not understand because of the power of that ignorance. The power of that ignorance. Then One is just realizing in the wrong view. So, means that mistaking belief wrongly. To realize, depending, means that

[48:42]

Because it depends on that, then the birth of a chain of birth of samsara is taking place. Does Lugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugugug Which is not real. Not so. Not so. It is yamsunua yinus and we experience.

[49:43]

So here it is intrinsic talking about this samsara nirvana's two-in-one. For everybody, it's talking about the intrinsic nature of it. Right? Absolute nature. You know, Christianity says the same thing. Similar to that. Jesus Christ said everybody is already naturally pure in the kingdom of heaven, but they're so ignorant they don't realize it. Yeah, that's the kind of thing. Maybe he received it from ancient teaching, you know. Buddhist teaching. Some kind of Buddhist or pre-Buddhist teaching. All the poor Gospels are identical to Buddhist parables. And there were a lot of Buddhist teachers where he was trapped. But the problem is here, the difference between that, that nowadays, teachers, Christian preachers teach, God is there, you are there.

[50:49]

Very much separation. That's the biggest problem. Big Daddy in the sky. God is there, you are nothing good. And you were a priest to tell you how to... and feel guilty and pay him and support him. There is some kind of either go down or up. They rule by fear. Fear of going to hell. So that duel is very strong. I wonder if that's what makes Western society so dominating nature and children and women was having a patriarchal, dualistic God. You know, nature is bad. God that lives up in the sky somewhere is good. Women is bad. Man is good. I mean, to be able to dominate nature the way we have this Judeo-Christian culture.

[51:58]

Yeah. Yeah. And intrinsically that That is to also which means there is a place to call Damata. Damata to praise. That is kind of Text. Chewing. Chewing.

[53:01]

somebody, someone all the time not knowing, if you don't understand, Sibosumdu, in three realms, in three realms, Namkurwa, bewildered all the time. Sibosumdu, [...] to all Sibosumdu, to all Sibosumdu, to all Sibosumdu, to all [...] Sibosumdu, Dhamma Tattu, that which is situated, definitely situated in all sentient beings outside town. Or homage to that. Or homage to the Dhamma Tattu, who is possessed in all sentient beings. Then this sutra is called Pagma Arya or Novo Lediva, the obscurations of the development of the karma is called Lediva.

[54:14]

Pagma talks. Then this sutra is called the purification of the observation of the karma. The Buddha is talking to the monks. Like that, all phenomena, all dharmas, are likewise clear light. It is... Although... And I believe... means a child. means individualist. We're talking about the common sentient beings.

[55:29]

the dharaman drachan of the impure. Jung's dharaman belief, very strongly belief to the drachan of the impure, of those common child sentient beings. Also, I believe or follow in the doctrine of the reversed mistaking dharma. So, so, [...] which means like a bubble, like a dharma. It's nothing much in essence. It's just like a sponge. Sponge like a dharma. Droughton is like a sponge, like a droughton.

[56:29]

So soap is a bottle? So soap is a sponge. So soap is like a bubble. Or, yeah, salt, something like a utensil. Nothing much to do. Buddha said that. Those who are then goes to falling into droughton, Hell, those who are also falling into what are called animal realms, and those are some of them who are called the world of Shinji, the Yama world, hell, or the Yama world. Shinji is Yama. And it seems that Nyao is also hell. Nyao is hell.

[57:31]

Tungro is animals. Shinji is more kind of cannibalist or something like a... Not a hungry ghost. Not a hungry ghost. Maybe a hungry ghost, let's say. I mean, they didn't even have some good ones. Do I do the season of the source? Now here is a power line. Christianity will say, if you don't believe in Christ, you will go to hell, right? And the Lord Buddha said, if you don't believe in the emptiness of the shunyata, of the emptiness of the clarity of the light, two in one, then you will go to hell. That's the So, both of them agree that, you know, I mean, one agrees the not believing in Christ.

[58:36]

If you Christ, if you believe in Christ, whether you are an Andrew or a dual, it doesn't matter. You will live to yourself. Buddhist, you think yourself is not Buddha. If you think yourself is not Buddha, you will go to That's amazing. Yeah. That's the big difference, right? You should teach the little children. Yeah, if you don't believe yourself as Buddha, then you go to hell. And the other says, if you don't believe him as God, you go to hell. People live in hells. They're all mind states. That's what you're saying. Mind states. You either live in a prison or a palace, depending on how you see it. Yeah. That's interesting, huh?

[59:40]

Then the question comes out, how if one is not living in a clear light? the clear light of all the dharmada, all the phenomena. He said, Buddha says, all phenomena, subject of the article, everything intrinsically, it's nothing but light. Vesal. Vesal is light. Sal is good. Vesal. Then how it's, you know, How do we be wielded in samsara? Then the answer to that is that Reng Shih Sum is the three different nature.

[60:50]

Are there two-in-one and non-dual and the clear light, these three kinds of nature is abstracted. That is called simultaneously born ignorance. Hello. Did you get this?

[61:55]

Simultaneously born ignorance. Is it simultaneously born or spontaneously born? Spontaneously born. Yeshe and the relationship of Marikba. I think both. Marikba is actually, we went to, Marikba itself is the relationship of Yeshe. Inglades, well, some of the things were born humans. Was there actually the beginning of the original from all your mind? Or what mind of wisdom? How can it be both? That's right.

[63:03]

We cannot have a disk. We can't comprehend the non-dual. We can't be hot and cold together. Neither is, nor isn't, nor is not, nor is not, not. Now what happened? Now what happened? the nature of mind in the two in one, the nature of mind of two in one, to that called as... In other words, is this like he's saying, hold this in your...

[64:29]

Hold this as your mind, the nature of two in one that spontaneously born ignorance as well as clear light. Right. Holding this, holding the mind which has nothing else to be hold is two in one. Holder and the holding itself is two in one. But the holder and the holding is separated and therefore the holder is looking at the To holding is separate and so try to grasp it on it. Try to own it. Property. Property. Own it. So that's how it is. Right? So this is the answer to the question, how are we bewildered? Right. How it's doing is just thinking the split. Split. Mind has, what is it, two natures, remember?

[65:33]

Zen Yi is two natures. Mind has two aspects in it. Clarity and emptiness. So what we are doing is split clarity from emptiness. And when we see clarity, try to grasp it. What's that? That's it. So when we recognize... So then it says, which means that the definition of that clarity, you name it. Artificially, you name, exist. Existence. You name to exist. You believe in existence to the definition of your clarity part of it.

[66:34]

And you also believe in something. In the nature of that emptiness of your mind, you Guradap is usually to... Dota is praised, usually also, in these terms of Dota and Guradap. Dota is praised and Guradap means blame. When you see it's empty, oh, there's nothing. He's nothing, he's nothing. Yeah, blame it. The start should blame. And when you see something, oh, you are so good, you are nice. This is right, and that's wrong. So because of that, it comes from your own intrinsically natural mind, which has a clarity.

[67:43]

And from the clear point, you see beautiful things. And from the emptiness, you see ugly, or you have nothing. And then you see, you project that emptiness, you and then you say, oh, I don't want that. I feel that sometimes. I look at things and I sort of see molecules and I think, this is just empty. It's like there's nothing big deal. But then when it's clear, it's really beautiful. It's a beautiful picture. It is. It's true. You kind of get depressed and elated. Right. It says a beautiful man or woman, you know, see? I mean, see how beautiful there. Seductant. And the ugliness and the beauty is two in one.

[68:45]

Right? But the nature is actually pure by the nature. But it shows some different aspects. Then we split that. We are afraid of the emptiness or the beauty of that. You see that beyond the beauty, then there's nothing. Almost like a mask. Then you have a fear. or what's called rejection. I think it's because the nature of mind is to grasp. Right, grasp, yeah. That's almost like the nature of mind, you want to label and grasp. That's right, label. That means to label, to label. To possess, we possess, we possess. Right, we possess. And kurataps, kurataps means blame.

[69:49]

on something bad. Reject. Reject to the empty. Empty. Nature empty, we reject. Nature beauty, we accept. Acceptance and rejections. Teleti and death depends on that. Lula Thima. Am Chisintang Sunni Hindus. Through the body, like a shadow. Thima means a shadow. Chesing is a narrow image. When you're looking in glass, when you're looking through the glass, you appear there. Which is the word for narrow? It doesn't have a narrow, but chesing. Chesing is a face. Reflection? Reflection of face. Which we're talking about in the narrow. Shungen is...

[70:50]

image. Sungen means image. Shindu, like, uh, Sungen, Shindu means like, like image, according to the image. Telatube, and depending on that, Shiam Tzu Zimbayang shot this, and then, uh, uh, appears others. possession of others. That is Shanto Zinba means to hold grasping, to object objectively you although there is nothing to to be grasping there, because what you see is what you almost, what you see others are seeing your face like in the mirror, actually.

[72:01]

But we don't know that, so we see you as outside of us, which means shen, other than you, shen. When you, other than you, are there, you are there, then you generate zimba, the graspiness, appears. Life is a reflection. You have a mind that you grasp at it like it is other. Right. And then there's a very interesting one you, a moment of death. Everything is kind of broad and narrow. All flamber was just realized, goes into your own mind. And that mind was also, gives away you.

[73:05]

That mind you hold, used to hold, right, for 60 years, 80 years old mind, I am Sir George or something. That gives way. You live and then you go. So you realize at that time everything was collapsed. I mean, everything what you've been there was actually in your own work. Big projection. Big projection. You live in a weird drama. Yeah, a little movie. That's right. Your own movie. And then you, at that time, you have a glimpse of dreams of realization. But it's too late. Too late for what? To control your mind? Yeah, control your mind. Because you are not related to running a movie. So then you have a really continuum of a split mind. Is that how people get into the wrong bodies? Get reborn as animals. Part of them gets reborn as animals.

[74:11]

Yeah, and I'm so scared now. Now you have a feeling of clarity, it's given up, and you live out one almost aspect of emptiness, aspect of the experiencing. So when you're going through that tunnel, emptiness, you feel still, the feeling of fear is still memory of fear, of reflection. That is even not true. After you die, it's fear is not true, but the memory of the truth is like a dream. It's fear is still there. Very sensitive fear. Where does that fear come from? From the self-grasping. From the self-grasping every day. We cast in the body. Like a hard little nut. And so that goes away, and that kind of follows with the shadow and your shadow and hand and your So as ghosts, because of that, then you will try to escape to somewhere, ended up in the wounds of insects.

[75:18]

That's why the insects usually run away. Insects usually run away with cracks. Cracks of walls. There's just like shattered consciousness running. Because there's somewhere to hide. darkness, please. That's the name, and it wasn't the insect's business, but the consciousness, it's a piece of consciousness. It was still running. The memory is still running. Running way forward. Running way forward. Oh, man. Something to look forward to. So at that time, it was just a relax. Yeah, it's a mind. And then, of course, if you do the practice, you know, this kind of philosophy of teaching then helps.

[76:29]

And then realize that once you meditate that, towards this, And then it kind of helps a little bit. Inclination helps a little bit. And then when the time comes, then you can relax. And then basically pray to higher ones to lead to the best life. It didn't for us, did you? Yeah, for us. and best place to be born. And then yet, every day you should pray, you know, to have prostations and to...prayer is part of it. You know, they like to be born and Tehwachean or something like that. All the time you live back. Then it's better. But the Tehwachean

[77:38]

The realm of pure, pure realm. Where that, you know, common people are usually born. You can be and try to develop further more, more consciousness. But this is Devajan right here and now too, isn't it? That's right. If you think that way, that's okay. And so it's just like someone is holding a someone's shadow as a ghost.

[78:40]

And once you have some sort of misunderstanding of a shadow as a ghost, and then you have, after that you have hatred. Shattang is hatred, generally hatred. You hate your shadow. And then we ask, ghost means tear. Tima means a shadow. To the shadow, holding as a dead. Dead means a ghost. Midukba means not pleasant. On the floor of the beach. I think 313. All right there. Tree? Tima is a shadow. Oh, I was waiting for you. shadow. Dare means a ghost. Like holding your shadow as a ghost.

[79:47]

Mithubai is unpleasant. To that unpleasantness, dare to bore. Bore arise. I hate it and hate it. Oh, you know, just to get what is this? Yeah. I will not understand what is to take and to protect. I will do not understand that. Misunderstand without knowing of that. Those people who doesn't understand whether good or bad too much, then see this The hatred usually arises from ugliness of appearances, such as shadow or whether you're a ghost, like you get some hatred arises.

[80:54]

Ignorance arises for a mutual balance to, because of lack of no understanding of good and bad. Therefore, it is ignorance. Before that sentence, on the fourth sentence, beginning of the fourth sentence, you didn't see among the one keys. because of the power of the ignorance to the nature of the object, to the image of yourself, or the face, that reflection of the mirror, and your face is so beautiful, and you look into the face, makeup, and then you, almost like that kind of nature, then you are attracted to that attractiveness of the image.

[82:04]

Then what happens is that ordinary people generally arise their passion. And the darkness of the shadow and the ugliness that ordinary people arise is hatred. And the average, unexplained, never good or bad, average situation you get ignorance. And people kind of have tendencies towards one or the others more than that. Right. Because of...

[83:06]

dependence on the accumulation, sattva-la means accumulation of what the lay means, action, karma, from accepting, utterly taking into practice or wrong kind of practice by way of influenced by the ignorance and the hatred and the passion and ignorance and hatred. from the condition born by condition for those, then you accumulate the karma. Then because of that karma, then you will born with a sākha means with defalment, sākpa means some sort of Impure body is established.

[84:09]

Sakzen is impure. Sakzen is impure body. That Tawa means settled. Then conceived like human beings. Talking about the human being conception. It's conceived in a Bajarian tradition. It's called the four mandalas. At this conception level, four mandalas. is formed, which means that the chakras or nerves at the beginning of the level of conception, those nerves, conjunctions of nerves are forming. Those are called mandalas. All mandalas are also accomplished. And sakpa means? Sakpa means accumulation of karma. Sakpa means accumulation of karma. Lay is karma. Sakpa means accumulate.

[85:14]

And Lu Tao, you got the Lu Tao. Saksegi Lu understood? Saksegi Lu, that is the whole word. Saksegi Lu means body, impure body. Tau means settled. Those are the settled body which is called in the Vajraya four mandalas. That is the settled. And chakras. Right? Those are the chakras. And then ragpa is the opposite of the subtlety. Gross level is that you have a body, the body itself, you have a gross level of whole flesh and bones and the body itself, a gross level of your speech, sound, making conversation, and your gross level of thinking, mind, those are the body, mind, speech, according to the accelerator.

[86:35]

Because of that, there are many panche. Panche means independence. Obstacles. Obstacles. Inner obstacles are also created as sickness. Named sickness. There are three types of sicknesses also arises. As well as outer, because of three sicknesses arises, there is also outer, There's three obstacles. Who are we to understand that term? Real demons. Outwardly. Outwardly.

[87:44]

The jasida emotion, first of all. Emotional obscuration is called passion and what is it called? Ignorance. Because of that, then you are also generated three poisons of sickness. Bile and bile is called tibur. Flame is called pekim. Flame, what's it called? Does it say there too? What is English page? What's wrong?

[88:45]

Sickness. Are they talking about sickness? There should be talking about the sickness. Right. Right there. What speed number is there? There are other observations, but there are three demons. Three demonists arise simultaneously. We are talking about the impure body.

[89:59]

The subtlety of the impure body is called the four mandalas. And the gross level of that is the body of mind and speech itself. Generally it is talking about the bringing birth of human beings. It just kind of says that these have also had three-four divisions each. So I say, OK, those are things OK. Yeah, this is a commentary on . Yeah, so you really just . That's a 98, right? 100? It starts on . So utterly there is a there is some potent, potent something, I don't remember.

[91:15]

Potent is a demonist of a male demonist and the modern is female demonist Then there was Chibetong or something. The child would demonize to something. So there was still... Then there are many, many of them. And those are split many, many, many terms. Do you think you have nightmares? Those are with them. And then the kids are born together. She may laugh. There is no basis about any of those things. I have no, absolutely no basis. Just because of a bewildered, a deluded mind of that, one is a...

[92:18]

Well, on a basis, there's no any, absolutely, there's nothing there, in absolutely there. Well, in the mind of a deluded mind, again, the root of all the delusion is I'm reading right there. And Pung Fu means calamity. Calamity of all, calamity? Calamity? Calamity of all, root of all the calamity. Oh, is a, 27... That is called 27, uh, uh, dharma, sometimes the dharma, uh, things. Can we stop there?

[93:23]

Age. Open the block. Oh, 27 factors. Uh-huh. Then there may be list, huh? Okay, let's stop.

[93:47]

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