I don't know the Sanskrit word for that. Gentle something. Gentle money. This, which is superior, There is no other than one or two.

[01:03]

It has no dual, in other words. And it has no letters or words. And therefore it cannot be explained. So therefore it is a dhamma-datu aspect. It's just like the Bhagavad Gita aspect of it. If the yogis realize this will be then to say that he is experiencing or tasting the perfection of the bliss, holy bliss, the absolute bliss. That is kind of a Torah or the song. And then other than that, it is also covered from the Dami-cheb-le, immeasurable text.

[02:28]

I don't know what the last word is but here is kind of a disciple is just praising kindnesses to the heart of his own Vajra Guru who is a profoundly superiorly excellent from his mouth from his hard teachings come out having that teaching lessened carefully and because of that custom to condition that teaching from his kindness is eminent from that it applies to me the knowledge of the non-dual aspect of knowledge that is I can hold the next word is please forgive me

[03:55]

He was referring to somebody else, the Yogi. He was specifically talking to, at that time, a Yogi was a kind of a dialogue between two persons. So he said, if there's something wrong that I'm saying, please forgive me. Other than that, the way I understood from my own root guru, the teachings, and the only one teaching of this is really to me is I can hold from the Macbeth. He has that. The end is, well, it's a, [...] well, Then there was another female accomplished one who is also wrote down or fed in a song.

[05:12]

His title of that song is called accomplished to the follow of the clarity of the objective things. That is the title of what he said. What he is exactly saying, what she is exactly saying is which he must be obviously one of the famous poetic poems. So her words are really translated from Sanskrit. Her native language was maybe Indian, so they could be translated into Tibetan.

[06:14]

Even a translation becomes very sophisticated, very elegant words. very poetic words came out in the Tibetan language, too. Sometimes, you know, language between the two different countries, and the concepts are different. Sometimes people translate it word by word, and it doesn't convey a feeling of the romantics or the things into another culture. But it... because of the contrast differences and so here it really beautifully comes out and it's a very complicated kind of Tibetan as far as Tibetan concerning grammar and the poets

[07:23]

which means all the same things. The Jain Jiao Bo is referring to the great bliss. The only, that is a non-dual aspect of the Trinit Trinit. We're talking about the Dhamma Tatu, which is beyond the world, beyond the world, the explanation, etc. What this is, she's talking about that, is the great bliss. of all things and beings which doesn't have any segregation or renundang type which means no segregations or no, what do you call it, renundang, no distinctions, no discriminations, everything and so about Charuqiu it is The nature of that Dhamma Dattori is always everlasting or ever kind of eternity.

[08:32]

Kanshi ki-mi-mi-yoro-jubai tu-yutang-do, somebody, whoever is closely explained that that thing or in involved time, Even all knowers are difficult to explain. And it would be scared of poverty or poor. And even all knowers cannot be explained. So therefore, Jaya will victory victory of that victory to that children.

[09:35]

Well, then again, Elizabeth Timon member talk about Shiva Dole. There is a Sutra, which is between the Elizabeth Timon member name of the person is asked through the Buddha and from that dialect between him and the Buddha's dialect. So there was a reduced another topic of the sutra. Oh yeah, this dialect between something has happened also something else to do with the Manjushri, Jambhalasuno Itubra. Manjushiri kind of was questioned to the Elizabeth Tima member of Chagpa. There is... I said there's... Something that topic Manjushiri maybe may have been...

[10:54]

have had this conversation of some topic or some absolute teachings on the Panjana Parameter, obviously. Having said everything by me, and already felt it, now it's your turn to explain about the subject of the Nanduo. So please, the path to go through the door. Showing the path to go through the door of the Nanduo aspect of the subject. If please, can you explain it? And the former judge needs some sort of please. Please go ahead and tell us. And then the Elizabeth Tmendeva Tagwe, what he replied was he did not say any words.

[12:04]

He became silent. Changmishu, Changmishu chose Elizabeth Tmendeva that subject of non-dual aspect. To that particularly, he just didn't say any words. Well, did you understand about it? The person, one person whose name was very intelligent person. Elizabeth is the family name. you know, yeah, possibly, yeah, in a, [...]

[13:22]

knows so much things that even a highly advanced Buddhist Sangha monk would ever quote his answers to him. Buddha said Manjushri to his dad. So that Manjushri who took them up in the judiciary to them on a dirty, that side of the mountains, but yeah, there's something, there's one that's too close, and yeah. Anyway, Lord, could you not be just a... Yeah, Timonbebe Shibito. That's what's, uh, term of thesis. Right, Timonbebe Shibito is called. And by the end, it's, uh, in this section that they picked it up in the end of the year, in this topic, because this subject was the, uh, one judiciary is, uh, And this Vimalakiti is talking about this Panyang Paranida, the wisdom of the language.

[14:36]

The Magician said, I have already explained up to now. Now it's your turn to explain to me, to us. the terminology of , that is the subject, in the ring of the dual of the non-dual, the dual of non-dual, which is the subject topic, high types topic. Then he said, well, he didn't say anything, he did not say any words, he stood silent. And after that, then everybody was kind of, I didn't say any words, silent.

[15:45]

And then the magician said, well done, well done. You did an excellent answer by scooting, do not say no words. And that is the ultimate answer because the Lord would have said the nature of the Dhammadattu has no words, no language. There's no way to entering any context. So that is called the entrance of the Dua to the buddhisattvas. All the buddhisattvas can go to that Dua. It's the metaphor. Now that is explained later, that kind of, what do you call it, multiplied by this elaborated, this great teacher is called Yishiminbo.

[17:12]

And that text is called Umantinyi. Umantinyi is the Madhyanika, is the metal path. And the subject is metal path in that has the two truths. Two truths of Madhyanika is called. That is this teacher, Oloben Yixing, who did it. In that text, they quoted again here, In the Absolute Self, there is no tool. Without having a tool, that which is, is the absence of all the activities, nature of that is. And that which is also When Manjushide asked that particular subject and the prince of the royal prince of the Yisheri Ring 2 did not say any words.

[18:41]

Therefore, here is what the author is saying in this particular text is again reinforcing that the subject is, therefore, in this subject manual of the Dhamma Tattoo, what they learn to do has no words to be explained, and also in the meaning of that has not even Not only the word that cannot be illustrated, not even the conception, conceptualized. There is no also to be not conceptualized. Conception is not there. In the meaning of that, you cannot be conceptualized. If you ever conceptualized any kind of dhammadattu, this and that, if somebody says this and that, then it becomes a conception.

[19:49]

It becomes a conception. Or maybe delusional conception. Delusional conception. Nam-dok is any kind of impure in human perception of a king is called the doctor. Sanskrit is Vikalpa. Vikalpa, right? V-I-K-A-L-P-A V-I-K-A-L-P-A Vikalpa is a number. That vikalpa is abstract. If you have a vikalpa of the Nandong, what that does is to abstract to the absolute situation.

[20:54]

Absolute situation of a thing is abstract. certain carpets. And that is also explained in Sambudale. Nam-do-ti-mu-cham-pu-ti-gi. Kho-e-ja-do-tung-fi-mi. That said very clearly that this great The Kalpa in the conception is the tool, what's called agent, to push you down to the ocean of samsara.

[22:03]

So that this world, that nandokis, that kind of dangers to us. And then opposite of that is mitokvah. Non-conception. So right, non-conception, I call it something negative in a Sanskrit. He's talking about the characteristics of the the non-dual position or the aspect that is has no describing that in that nature you talk in that nature there is nothing say meditation was concentration and there is dual the meditator there is no meditator there is no meditation itself there is no imagery

[23:34]

any kind of specific objective image there is nothing to be talk about it, to be think about it, nothing is there everything is clear right? got it? if somebody still Oh, there is such a thing, such a thing exists. Such a thing is the real vision of something that is an entity. Talk about entity. There is something is an entity. There is one. That means if you meditate there, there is, or either with some, or non-entity, or there is something, or there is nothing is there, something. extreme, if you fall into the true extreme kind of existence and non-existence concept, if you fall into that meditating, try to meditate, then it falls into the, again, what do you call the Bacchae, the eternalist and the nearest

[25:03]

It falls into eternalistic and realistic meditation. It becomes an eternalistic meditation. If you think that there is something there, you think that there is nothing, something there, everything, then it falls into that realistic meditation, then it's not good. Well, then if you meditate both, sometimes there is, sometimes there is, but sometimes spontaneously the existence and then existence, two in one meditating, if you do like that, that is still no good. Because you are still entrapped into the do neither or neither kind of aspect of fixed things. Yeah, there are two, there are two not good nanometers.

[26:08]

Again, if you do that, then what happens is that eventually you realize another secondary thoughts on which describes the reason to go. The place of the blame aspect or thoughts are also advised from doing these things. So what they call the four promises or the conception extremes should not fall into any of those things. So therefore it's called a medal. For promises. For promises. For promises, yeah.

[27:09]

And... Therefore, it is clearly said. Should not meditate just in this. Just in this. Should not be like that. Neither should not meditate. There is no negation of existence. Negation of existence should not be like that. Negation of emptiness should not be like that. Negation of emptiness should not be like that. Don't meditate only on emptiness, and don't meditate on meditation.

[28:29]

who is famous, who is not abandoning the emptiness, shinyata. He is clinking to the shinyata. If he is then clinking to that kind of yogi, he is still It's not completely understood the end of this domain. It's not really understood. It will not complete. Maybe you will get some ideas, but not complete it. because he's still in some position, holding something, conceptualizing, in other words.

[29:39]

He says, oh, St. Georgie, he does not abandon emptiness, does not abandon completely, none of us. Right. Don't let me bounce. In other words, the first word is the Your gate has some still problem of that clinging. To emptiness. To the emptiness. And they say this all the time. Right. Somebody goes to their first magama course, and then suddenly, they're, you know. Right, of course. They've never had a bigger conception in their whole life than emptiness.

[30:41]

You know, empty this, empty that, [...] you know. The billboard's empty, all the stuff. Right. So they're clinging so much. So much, yes. Don't we use some of those? So because of holding whether it's empty or not empty, that kind of samadhi, meditating that, from that meditation, that generates a large quantity of conceptions. You mean not quite a lot. What they're doing, right? You're good. You're good. You're good.

[31:44]

And... So even in the nature of... that that has nothing to be looked to look at it nothing to be perceived to see on the perception of anything even the sharpening of your kind of intelligence sharpening the sharp-minded there's nothing to be absorbing by sharp shape of wisdom, kind of sharp wisdom, even in wisdom that you cannot see. If you begin to see again with the wisdom, and then you say, oh, there is something, then it becomes eternalistic again.

[32:52]

I think, oh, there's nothing that's there. Then they can stay. So this happens with the Jiyam and the Shukum. Shukum Nere Kikung is the 17, you know, they form realms, above those realms, highest realms, where still anything to that. Because of that, who strongly hold into the center that you're eternally strictly, hold onto it. Then, karmically, you are born in that realm. Nothing whatsoever keeps the side of that.

[34:06]

So they fall into that. And then they stay for a long time. And then what happens is So when they're worked up, They always kept the compass, many compass. I had to stop it again. That's the best thing. And we were on teaching, 355.

[35:11]

Now this function. That's right. That's very clear. Very clear, right? So if you have a view towards both, or have a view towards neither, then you have the faults and both. So if you believe in both eternal and non-eternal, then you have the faults being both eternal and non-eternal, then you have the faults being both eternal and non-eternal.

[36:14]

Umatzao. Umatzao, which is the mula matyamika kariga. Mula is a root. The matyamika is the central. The metal. The metal path. One of the I think it's one of the Umaridō took six treaties and the government did it on the subject of the metal path. Among these, this Umaridō, Mulamajamika is one of them. And so the wise people, the intelligent person, should not dwell in the middle of that hanging, whether it exists or non-exist, like that kind of situation.

[37:32]

Because if you say may, if you say no, then it becomes the chapa. if you say you if you say exist then it falls into again eternal eternal yes so the wise people the most smart people should not say any words like that or they primarily give me style. There are Zen people, pastors that they often they used to say that they do that. Some people say, some Zen people say, moon, right? If you say moon, then it's a big problem. If you say moon, there's a big problem.

[38:35]

I think the Kamalashina So, Malashina was a very, very famous Buddhist scholar in the 8th century. And then, Hoshang, the Chinese warring, his chain master, were dealing with this subject. And they were discussing a lot of things. I think there was something I'm not quite too sure there. One thing is first Kamala Shila did a whole piece of the stick, walking stick, you know, this Indian-style walking stick. And then everybody was just silent that he was sitting there on the chair, you know, or I'm sitting on the chair of Chinese. And then there's Indian boots on the counter. There's no words, dialect, any words.

[39:36]

So first examination is, I think, the Indian scholar held a walking stick, and he turned three times and put that into the ground. That was his question. Today, to the Chinese. And that is, the Haurang is wearing a huge blockade. over his face and put the two hands like that. And so, and I said, then it was debatable. Then a commercial thought, oh, this guy is debatable. He's not stupid or what he's going to do. So there were three, turn three with what

[40:38]

What cause, root of three realms? Three realms. What cause of three realms? What is the root of three realms? He did that. Three. He said two. No, he said two types of three. That's he said. or into a self, of course, holding yourself with persons and holding to a phenomenon. Two, two, like two holding things will get forced into something. So they don't have to talk. They're just very expert. But then later, you know, when they speak about it, and then they say, suppose I call it the Indian,

[41:39]

point of view, the journey is lost. Why? Because he says, my view is eagle flying from the sky to the landing on to the top of the tree where he can get the fruit easily. And he said, you have to come up from the tongue all the way up. He said that? And then he said if the bird ever stays in the sky or not. Hold it. And Tongja is to be seen and Tongja is to be observed so that there is nothing is there by looking if there is nothing like to be seen or to see

[43:05]

Then even look at it, there is nothing to see. So it looks like a round of major buttons. If the blade, the sword of the blade will not cut by itself. If it's too sharp, if it's so sharp, it won't cut by itself. It won't cut itself. It won't cut itself. The sword can't cut itself. The sword can't cut itself. the blade of the sword can't cut itself. Because usually it's, you know, it's so sharp and it will cut something else. I don't want to cut it itself. So the finger, you know, this top of it cannot be touched by its top. The tip of the finger. The tip of the finger cannot be touched by its tip. So the apple

[44:06]

Your mind, you will not see yourself. Just like it is summarized in the words, in the verses. There is no proja means to be liberated or liberating, act of liberating.

[45:21]

There is nothing there and in the absolute situation there is nothing to be released. not into the... really, it is. Right? Cheshi, one day Madhubai, Cheshi, the base of the characteristic is either it could be samsara or nirvana. When there is not accomplished Oh, that's okay. I just, can we just say that word, can you? Yeah. All right. Tishi is the basis of the characteristic of that.

[46:26]

I mean, Aramche doesn't make up a spelling for communion. Okay, so you don't want... Okay, I just... Don't worry. It's just I can't... It would be T-Y-E-D. But actually, it sounds like... That's it. It just sounds like you're saying. Okay, just look at something. Then we can correct the answer. Chechu... Chechu is... the object of description and the Teji is the description itself so the object of description is the cup and the description is the glass is not a puzzle so that kind of Teji right so the Teji Teji so there is a

[47:28]

If there is no characteristic description of the samsara and the nirvana, if there is nothing there, then the basis of that, if there is no basis of that, the object of description is not there, then how could it be a description of the liberation? That which is also stated, they are simply the journalist, that the text again, purification of the object of the mind from that text. There is a text such as called purification of the object of the mind. It says, Chiba is usually called to infants or children.

[48:47]

Now here in the philosophical topic or in terms of use of the children, which doesn't mean the children of the real children, it is children or lay people, in other words, in a Christian term for lay people, right? Lay, priest and lay people. The lay people doesn't know too much. To those of... the childless people, or to those ordinary people, whatever it is true to them, it is false to the yogis. The name angel is called Jun. Jun means false. Denpa means truth.

[49:51]

Dinsun. See, Dinsun is Denpa and Dunpa. Denpa means truth. And Dunpa means truth. What about this? As enjoyed just about situation of the unconceptional situation, if you stay there, then there is no binding, jingba, there's no binding, there's no releasing, or the unchain,

[50:55]

There's no chaining, chaining, chaining, tiling, or there's no release. Right, and if it stays in that quality of that. And the tuning. Nimi, Nimi quality. Nimi, Nimi quality. Here's also twenty-dollar goodness, having considered to those of the subjects, carefully considered to those of the subjects, and then the Venerable Chakba Janssen said. Here, That is very, very famous poetically that he stated the meaning of the Zimbabwe.

[52:14]

Vindai is holding. Zimbabwe means rustling. Something, anything, if existing grasping or non-existence grasping or grasping any kind of situation is called Zimba. Grasping, they're not psychological. Psychological sense. Drinking. So the... So the... If one is underscured, such as... In the absolute meaning, to the absolute situation, to that nature, there is no explanations, no words, and there is a conception, no thoughts, no place of thinking. Therefore, there is no meditation. Therefore, nothing is to be meditated.

[53:16]

If you understand that way, then one is... that he has no zip-up, and he's no drinking. He's really truly for a yogi. So there's Sajin Gunga Ningbo also stated there that parting from there for desire. Remember Shimba Shida? He said Koala Shina, what was it, Koala Shina? Koala Shina Chuva means If you have a clinic to this life, concerning to this life, then you are not religious spiritual person. You are not true yogi. If you are attached maybe next lifetime or better maybe I'll do all focusing on my practice and I will maybe next lifetime I will be much better or maybe haven't been born or something then it's also still not pure renunciation if you are in self-interest or

[54:46]

yourself interested so much in working, and then it's not a bodhisattva, because it becomes salvaged. Then it finally says, if you have any kind of grasping, then it's not your view. Oh, it's a view. So well then, there's a kind of a question put here. Well then, which is a very important word. The situation. The situation.

[55:49]

what we're talking about the subject of situation of that which is cannot be explained cannot be think about that situation has no any words cannot be explained as you said now this question as you said there is no question there is no words as you said there is no thoughts even as you said there is no meditation as you said there is no even look at it. There's no to be looking. There's no to see. And you said that there's no even liberation. If you say that, how could one comprehend if you don't use the word? How can one comprehend? that it was a true situation.

[56:52]

Right? You will not understand. You will not understand. Now it's If this, if you don't say, then you would not understand the words. If you don't use the words in the truth, then you would not understand. If you don't contemplate, then you will not understand the meaning of it. If you don't meditate, you will not explain it. Explain it. If you don't look at it to that matter, subject matter, then you will not see the situation of the Nehru.

[58:00]

These are the, right? Nehru means a situation. The absolute. It's just a natural state. Natural state. It's kind of a synonym, but I mean, the whole point is making distinctions among these indistinguishable things. So you're losing the nuance if you would say, and they look as different. Right. Different. Well, in practice, they just use workbook. The point is they're bringing up different nuance, but same. Right now. Well, we've been using RIPP and our own RIPP all along, right? Now we just use Nebo. Nebo. Use RIPP. Ne, look. [...]

[59:03]

Ne, look. [...] Ne That, you know, I can't believe. For example, just a total example. That kind of nearly a situation. A situation that one time will affect a little. There is no job and there is no non-job. Situation. And we'll go on scrubbing the situation. There's a situation involved here. Now, how could we do? So now he's worried. Now, how can we, you know, become a Buddha if we don't talk about it?

[60:15]

What can we do? Now, to answer to that, you must understand that not we are talking about some kind of situation. But this is a situation of absolute situation. And it's talking about absolute situation. That's the one. Now, absolute situation of the, what do you call the, you can say that, I want to call it self-awareness, of that nature, that intrinsic nature of that awareness, that we talk about that, in that,

[61:19]

And then there is no comprehension, no one to be comprehended. And there is no realization or there is no one to be realized. There is no experience or taste that should not be tasted, that should not be perceived. And there is something, and there is not even a reason. Because nothing will happen. Nor that nothing, nor the need of that nothing, nor happen. So there is some of that kind of situation, talking about ultimate situation, ultimate. And so on.

[62:21]

which means a dual phenomenon. Now, dualistic. And that portion of dualistic portion of that is not even split the part of a portion of a hair. It does not say anything. Hundred portion. Hundred portion of a split in one single hair. There's nothing to worry about. I'm just in my experience. Oh, we just don't have to worry about it. It's a split. [...] There is not coexistence.

[63:23]

That's right. So there's not be one hundredth portion of hair of existence in dualistic phenomenon. That's what in dualistic phenomenon, in the situation, in the situation of the absolute situation, there is no, not even slices of a single a portion of hundreds of split, even if you split into split into many portions of your hair, even that is... So then 100%, 100% is not there. You want the option? Don't worry about it. Okay, what? You made this. It's not saying, you know, no mojins or no study or anything like that kind of thing.

[64:30]

In an absolute sense, it always cannot be, even Buddhists cannot be, find a word to that, I think, how it's going. Words of nature. Nature, yeah. Always arranged and effortless. That's it. Always ineffable. Yeah, it says, ineffable state. Ineffable, there is a text, it's called Inconsumable. Inconsumable text. And it's how it doesn't be used. how to describe the Great Mahamudra. Great Mahamudra is Chakya. Chakya means the mudra. Chimbu is great. Chakya Chimbu.

[65:31]

Chakya is also mudra. Hand mudra is the Chakya. So the Dorje Chang, you know, the Vajradara is always like this. It's showing, actually, What he's not concerned about is fear. But he's saying that nothing to the wisdom is two in one. That's all. The absolute purpose here is two in one. Between that two in one cross, and it manifests with bliss that cannot be explained by words. conceptions, anybody. That's whom I am. He's not me. He said, I am God. You know, the Egyptian pharaoh used to have a cork and a flaying thing that's already nine and a half.

[66:38]

Yeah, that's also kind of like Russians have a sword, a sickle, and a hammer. Together, two in one. That's the truth. You know, that's... I should have... One dividing and one bringing together. Because I think they understood in this way. Methodist. Methodist. Methodist. From this skull figure out the hammer will bring you the ultimate happiness. And the U.S... Is that right? Yeah. What's it called? Second. [...] And, uh, you may turn it on, but I'm like, you know, you know, no, no, no, no, no, no, no, no, [...] no.

[67:44]

This is the Great Mahmood, which is the Supreme Wisdom, which is also man-dual. Any manifestation of that is man-dual. And there is no changing, no perception, no birth. That is it. That's the absolute Great Mahmood. May we start here. I don't know. Okay, six flying seats. Bye.

[68:19]

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